tihravj>  of  t:he  Cbological  ^tminavy 

PRINCETON  •  NEW  JERSEY 


•d^D- 


Library  of 
Professor  Joseph  A.  Alexander 
1860 


BV  207  .G€ 

;  1856 

Goodrich, 

Charles 

A. 

1790- 

1862. 

The  Bible 

history 

of 

prayer 

THE 


BIBLE  HISTORY  OF  PRAYER. 


PRACTICAL  REFLECTIONS. 


BY 

CHARLES  A.  GOODRICH. 


Prayer,  ardent,  opens  heaven  ;  lets  clown  a  stream 
Of  glory  on  the  consecrated  hour 
Of  man,  in  audience  with  the  Deity. 


BOSTON: 

PUBLISHED  BY  JOHN  P.  JEWETT  AND   COMPANY. 

CLEVELAND,   OHIO: 

JEWETT,  PROCTOR  AND   WORTHINGTON. 

NEW  YORK  :  SHELDON,  LAMPORT  AND  BLAKEMAN. 
1856. 


ENTERED,  ACCORDING  TO  ACT  OF  CONGRESS,  IN  THE  YEAX,    B47,  BY 

CHARLES  A.  GOODRICH, 
IN  THE  CLERK'S  OFFICE  OF  THE  DISTRICT  COURT  OF  CONNECTICUT 


PREFACE. 


On  the  eve  of  the  departure  of  a  missionary  to  a  distant  Eastern 
island,*  a  few  years  since,  a  vianuscript  was  presented  to  him  by  a 
young  lady,t  a  relative  of  his,  accompanied  by  a  wish  that  it  might 
prove,  during  his  voyage,  and,  indeed,  through  his  toils  and  trials  as 
a  missionary  of  the  Cross,  a  source  of  instruction  and  consolation. 
A  copy  of  the  manuscript  was  retained  by  the  young  lady,  who  some 
time  after  placed  it  at  the  disposal  of  the  author.  It  contains  all  the 
passages  in  the  Bible  pertaining  to  prayer. 

The  perusal  of  this  manuscript  suggested  the  present  volume.  It 
was  originally  the  intention  of  the  author  to  remark  upon  every 
passage  it  contains;  but,  in  passing  the  sheets  through  the  press,  he 
has  been  compelled,  in  order  to  keep  the  volume  within  proper 
dimensions,  to  abandon  this  design.  This  explanation  seems  due,  in 
order  to  account  for  a  noticeable  omission  of  several  passages  in  the 
latter  part  of  the  New  Testament.  The  omission,  however,  is  the  less 
to  be  regretted,  as  the  truths  involved  in  them  will  be  found  in  a  great 
measure  to  have  been  anticipated. 

The  author  has  not  aimed  to  write  a  treatise  on  prayer.  His 
object  is  less  formal  and  less  repulsive ;  being  an  endeavor  to  impart 
all  possible  interest  to  an  important,  but  neglected  subject.  Inter- 
course with  heaven  might  to  be  a  pleasant  theme.  Prayer  oughl  to  be 
a  delightful  and  profitable  exercise.  It  is,  indeed,  a  solemn  service ; 
and,  while  standing  in  the  presence  of  the  King  of  kings,  the  soul 
is  naturally  filled  with  awe  ;  and,  moreover, 

Guilt  holds  us  back,  and  fear  alarms. 

But  why  should  they'?  Why  should  we  shrink  to  come  near  to 
Him  whose  nature  is  "  Love  1" — who  styles  himself  our  "  Father  1" — 

•  Rev.  Samuel  G.  Whittlesky,  to  Ceylon, 
t  Now  Mrs.  S.  G.  Ashton,  Newburyport,  Mass. 


IV  PREFACE. 

and  who  invites  our  confidence  1  Why  reluctant  to  hold  intercourse 
with  a  world  to  which,  if  we  are  true  disciples  of  Jesus,  we  are 
rapidly  hastening  1 

With  the  hope  of  adding  to  the  interest  of  the  volume,  the  author 
has  indulged  a  good  deal  in  narrative — opening  and  explaining  the 
circumstances  which  gave  birth  to  the  several  prayers.  This  will 
render  the  work  more  attractive  to  the  young ;  and,  with  the  same 
object  in  view,  he  has  interspersed  it  with  occasional  anecdotes. 

The  author  has  not  hesitated  to  avail  himself  of  such  labors  of 
others  as  were  within  his  reach,  having  reference  to  the  topics  under 
consideration.  He  is  indebted  to  the  Commentaries  of  Doddridge, 
Scott,  Henry,  Barnes,  and  Bush;  besides  numerous  other  authors,  to 
whom  acknowledgments  are  made  in  the  progre§|  of  the  work. 

One  difficulty  has  particularly  pressed  upon  him: — a  tendency, 
growing  out  of  a  similarity  of  subjects,  to  repeat  the  same  thought, 
or  the  same  argument.  Such  repetitions  it  has  been  impossible,  in 
all  cases,  entirely  to  avoid.  But  as  in  general  different  language  has 
been  used,  and  a  somewhat  different  phase  of  the  subject  presented, 
it  will  not  be  deemed,  it  is  believed,  a  serious  defect. 

The  author  has  little  expectation  of  again  appearing  before  the 
public  in  any  extended  work;  and  he  is  willing,  at  length,  to  lay 
down  his  pen  at  the  end  of  a  volume,  which  embodies  an  account  of 
the  delightful  and  successful  intercourse  of  believers  with  heaven  for 
some  four  thousand  years.  Should  it  prove  as  profitable  to  others  as 
it  has  been  to  his  own  soul,  his  reward  will  be  indeed  great.  He 
casts  it  upon  the  "waters,"  with  thc/ fervent  wish  that,  amidst  the 
fluctuating  tides  of  providential  influence,  it  may  find  its  way  to 
many  children  of  God,  prompting  them  to  far  more  "earnest  energetic 
prayer;"  and  inspiring  in  the  bosom  of  many  a  wandering  prodigal 
the  wish  to  look  up,  and  call  God  "  Father!" 


CONTENTS 


THE  OLD  TESTAMENT. 

Genesis  :  Pag^ 

The  public  worship  of  God  begun,        ....  9 

The  worship  of  Abraham, 13 

Prayer  of  Abraham  for  Ishmael,  ....        18 

Intercession  of  Abraham  for  SOdom,        ,        .        .        .23 

Eliezer's  Prayer  at  Haran, 28 

Prayer  of  Jacob,        .        .        .^ 32 

Exodus  : 

Prayer  for  the  removal  of  the  plagues,         ...       41 

The  Widow  authorized  to  pray, 45 

Prayer  of  Moses  for  Israel, 47 

Second  Prayer  of  Moses, 53 

Third  Prayer  of  Moses -56 

Numbers  : 

Prayer  on  removing  the  Ark  from  Horeb,        .        .  .63 

Fire  quenched  through  Prayer, 66 

Moses  complains  of  his  charge, 71 

Prayer  of  Moses  for  Miriam, 75 

Prayer  of  Moses  after  the  Report  of  the  Spies,        .  .    79 

Removal  of  the  fiery  serpents, 86 


Joshua : 


Joshua's  Prayer  after  the  defeat  at  Ai,     .        .        ,        .93 
Sun  and  Moon  stand  still  in  answer  to  Prayer,    .        .        97 


fUDGES : 


Prayer  of  Manoah,      ,,,,,.»        100 
Prayer  of  Samson,  . 105 


VI  CONTENTS. 

Page. 

I.  Samuel  : 

Prayer  of  Hannah, 109 

Prayer  of  Samuel  at  Mizpeh, 113 

A  king  demanded — Prayer  of  Samuel,  .  .  .  .117 
Prayer  of  Samuel  for  Rain, 120 

I.  Kings  : 

Rain  prevented  by  Prayer, 124 

The  widow's  son  raised  through  Prayer,  .  .  .  127 
Elijah's  Prayer  at  Mount  Carmel,  .  .  .  .132 
Prayer  of  Elijah  for  Rain, 13G 

II.  Kings  : 

The  Shunammite's  child  restored  to  life,        ,        .        .  140 

Prayer  of  Hezekiah  against  Sennacherib,  .        .  146 

Prayer  for  the  continuance  of  life,  ....  149 

I.  Chronicles  : 

Prayer  of  Jabez, 154 

II.  Chronicles  : 

Prayer  of  Asa,         ..•••...    158 

Ezra  : 

Prayer  of  Ezra, 1G3 

Nehemiah  : 

Prayer  of  Nehemiah, 1G5 

Job: 

Prayer  of  Job  for  his  friend,        •       •       •       «       ,        169 

Book  of  Psalms: 

Imprecations  in  the  Scriptures,      •       •       •       •       .175 

Proverbs  : 

Prayer  of  the  Wicked, 180 

Isaiah  : 

Duty  of  Watchmen  in  respect  to  Prayer,      •       •       .182 


CONTENTS. 

Jeremiah  : 

Good  men  sometimes  forbid  to  pray,  . 


EZEKIEL  : 


Promised  blessings  must  be  sought, 


Vll 

Page. 

184 


187 


Daniel  : 

Prayer  of  Daniel, 193 

Tlie  duty  of  Family  Prayer, 198 

Jonah : 

Prayer  of  Jonah, ,   ,  204 

Second  Prayer  of  Jonah, 207 

Habbakuk: 

Prayer  of  Habakuk, 209 

Results, 212 


THE  NEW  TESTAMENT. 


Introductory  Remarks, 213 


The  Gospels: 

Prayer  of  Zacharias  and  the  multitude, 
Prayer  of  Christ  in  a  solitary  place,  . 
Prayer  for  Enemies,  a  duty,    .... 
Directions  of  Christ  in  relation  to  Prayer, 

The  Lord's  Prayer, 

Prayer  of  Jesus  before  choosing  his  Apostles, 
The  Savior's  Devotional  Habits, 
The  second  delivery  of  the  Lord's  Prayer,     . 
The  Importunate  Widow,    .... 
The  Pharisee  and  Publican,    .        .        . "      . 
Parting  Directions  of  Jesus  Christ,     . 

Jesus  in  Gethsemane, 

Prayer  of  Jesus  on  the  Cross,     . 


.  224 

229 

.  233 

236 
242-78 
.  282 

287 
.  291 

296 
.  303 


307 
310 
317 


VIU  CONTENTS. 

Page. 

The  Acts  of  the  Apostles  : 

The  Disciples  at  Prayer,        .,..*.  321 

Pentecost, 325 

Peter  and  John, 328 

Prayer  of  Stephen, .  332 

Prayer  of  Cornelius, 336 

Prayer  in  behalf  of  Peter, 340 

Paul  and  Silas, 346 

Romans  : 

Aids  of  the  Spirit, 350 

Thorn  in  the  Flesh, 353 

I.  Timothy  : 

Grace  at  Meals, 357 

James  : 

Efficacy  of  earnest,  energetic  Prayer,    ....  366 

Conclusion. 376 


BIBLE  HISTORY  OF  PRAYER. 


OLD    TESTAMENT. 

GENESIS. 

THE  PUBLIC  WORSHIP  OF  GOD  BEGUN. 

And  to  Seth,  to  him  also  there  was  born  a  son,  and  he  called  his  name  Enos ;  then 
began  men  to  call  upon  the  name  of  the  Lord.— Gen.  iv.  26, 

This  is  the  first  passage  in  the  Inspired  Volume,  in  which 
prayer  is  mentioned.  But,  was  it  the  design  of  the  sacred 
historian  to  teach  us,  that  now,  in  the  235th  year  of  the  world, 
the  date  of  the  birth  of  Enos,  men  began  for  the  first  time 
since  the  fall,  to  worship  God  by  prayer  and  other  acts  of 
devotion  ?  This  is  incredible.  The  worship  of  the  Supreme 
Being  commenced,  we  must  believe,  in  the  garden  of  Eden. 
The  "  morning  stars  "  were  not  alone  in  their  songs  of  praise 
in  view  of  the  new  born  world.  Adam  and  Eve  would  natu- 
rally and  instinctively  lift  their  voices,  in  expressions  of  hom- 
age and  praise  to  their  Creator.  Did  their  fall  obhterate  the 
remembrance  of  that  hom.age  and  praise  ?  Did  their  expul- 
sion from  that  happy  abode  efface  their  sense  of  dependence 
upon  Him,  who  had  given  them  being  ?     As 

They  hand  in  hand,  with  wand'ring  steps  and  slow, 

Through  Eden  took  their  solitary  way- 
Had  they  no  desire  to  ask  pardoning  mercy  at  the  hand  of 
the  Lord  1  Whatever  may  be  the  proper  answer  to  these 
particular  questions,  it  cannot  be  doubted,  that  the  fallen  and 
now  unhappy  pair  were  taught,  where  and  in  what  manner 
to  worship  their  displeased,  but  forgiving  Sovereign.     They 


10  BIBLE      HISTORY 

might  not,  indeed,  again  enter  that  beautiful  temple  of  nature, 
where  first  thej  inhaled  the  breath  of  life ;  a  flaming  sword 
guarded  its  entrance ;  but,  if  the  oriental  writers  be  credited, 
a  Shekinah,  or  visible  manifestation  of  the  Divine  Being, 
revived  their  expiring  hopes,  and  from  that  glorj,  softened  by 
rays  of  mercy,  they  received  instructions  adapted  to  their  cir- 
cumstances of  dependence  and  guilt.  Learned  Jews  have 
affected  to  give  us  the  several  forms  of  prayer,  which  Adam 
addressed  to  God,  for  pardon. 

To  the  so,me  purpose,  Milton  introduces  Adam,  after  a  mel- 
ancholy soliloquy,  proposing  to  Eve  this  appropriate  advice: 

What  better  can  we  do,  than  to  the  place 
Repairing,  where  he  judged  us,  prostrate  fall 
Before  him  reverent ;  and  there  confess 
Humbly  our  faults,  and  pardon  beg ;  with  tears 
Watering  the  ground,  and  Avith  our  sighs  the  air 
Frequenting  1 

I  cannot  say,  that  either  Milton,  or  the  oriental  writers  have 
given  us  the  precise  truth ;  but  it  were  most  unreasonable  to 
conclude,  that  the  parents  of  our  race  did  not  early  and  ha- 
bitually pray.  If  circumstances  of  dependence  and  anxiety 
ever  rendered  prayer  appropriate,  and  prompted  to  it,  Adam  and 
Eve  must  early  have  become  praying  persons.  That  they 
offered  di\ine  worship  is  apparent  from  the  sacred  narrative, 
which  records  a  memorable  instance,  in  which  Cain  and  Abel 
presented  an  offering  to  Jehovah.  This  was  no  other  than 
an  act  of  worship,  and  an  expression  of  dependence  and  obli- 
gation. Whether  they  were  thus  taught  by  their  parents 
directly,  or  received  instruction  from  God,  is  immaterial. 
Surely,  the  parents  would  not  neglect  a  service,  which  had 
been  enjoined,  either  by  God,  or  by  themselves,  upon  the  sons. 

Surprise,  however,  has  been  expressed  by  some,  that  a  duty, 
thought  to  be  so  clear  and  important  as  that  of  prayer,  should 
not  have  been  enjoined  in  the  earliest  pages  of  the  Divine 
Oracles.     No  such  passage  of  injunction  or  institution,  it  is 


OF     PRAYER.  11 

well  known,  is  to  be  found  in  the  Pentateuch.  And  why 
should  there  be,  if  from  the  beginning  of  the  world,  men 
were  accustomed  to  pray,  having  been  so  taught,  either  from 
their  sense  of  want  and  dependence,  which  continued  after 
their  apostacy,  or  by  express  revelation  from  God  ? 

A  late  eminent  divine  confirms  these  views.  "It  was  not 
the  intention  of  the  scriptures,"  he  observes,  "to  institute 
this  duty  anew,  in  any  passage  whatever;  there  being  no 
passage  in  which  it  is  thus  instituted.  They  took  up  the 
subject,  in  the  only  way,  which  was  natural  or  proper.  Men 
had  always  prayed  from  the  beginning,  and  on  all  occasions 
confessed  prayer  to  be  a  duty.  Nothing  more,  therefore,  was 
necessary,  natural,  or  proper,  than  to  regulate  it  as  a  duty 
already  begun,  acknowledged,  and  practiced  by  mankind." 

"Particular  directions,"  he  adds,  " concerning  the  three 
divisions  of  this  duty,  customarily  made  in  modem  times,  viz. 
secret,  family,  and  public  prayer  ought  never  to  have  been 
expected.  The  question,  whether  prayer  in  secret,  in  the 
family,  or  in  public,  is  a  duty  of  man,  was  probably  never 
asked,  nor  the  obligation  to  perform  it  in  either  case  doubted, 
during  the  whole  period  from  the  beginning  of  the  world  to 
the  completion  of  the  Scripture  Canon.  Men  always  prayed 
on  every  solemn  and  proper  occasion ;  in  public,  in  private, 
and  in  secret."* 

If  the  preceding  views  be  correct,  we  must  look  for  some 
other  interpretation  of  the  passage,  "  Then  began  men  to  call 
upon  the  name  of  the  Lord,"  than  that  which  here  dates  the 
commencement  of  the  practice,  or  the  institution  of  prayer. 
What  then  is  the  import  of  the  passage  ? 

Jewish  interpreters,  for  the  most  part,  understand  the  words 
as  indicating  the  origin,  or  commencement  of  idolatry.  The 
Hebrew  term  for  "began,"  will  admit  of  being  rendered  pro- 
faned.^ or  ■profanely  began  to  worship  God,  i.  e.,  they  worshiped 
him  by  means  of  idols ;  and  thus  began  that  degeneracy 

•  Dwight's  Theology,  Vol.  V.  p.  29. 


12  BIBLE   HISTORY 

which  finally  led  to  the  destruction  of  the  earth,  and  its 
guilty  inhabitants  by  the  flood.  It  cannot  be  denied  that  this 
interpretation  has  respectable  advocates.  And  it  must  be  con- 
ceded, that  the  heavenly  bodies  were  early  worshiped,  from 
which  to  inferior  objects,  the  descent  was  easy ;  so  that,  at 
length,  such  worship  prevailed  over  nearly  the  whole  earth. 
But  whether  this  passage  marks  the  precise  era,  when  such 
idolatry  began,  may  well  be  questioned.  Previous  to  this, 
Cain  and  his  family  had  withdrawn  from  the  pious  portion 
of  mankind.  They  were  a  guilty  race,  and  would  early  fall 
into  the  worship  of  other  objects,  than  the  one  great  and 
glorious  Lord  of  all. 

According  to  other  expositors,  the  marginal  reading  is  the 
correct  one.  "  Then  began  men  to  call  themselves  hy  the 
name  of  the  Lord  "  i.  e.  then  began  a  portion  of  men,  (viz. ;  the 
children  of  Seth)  to  be  distinguished  from  the  descendants  of 
Cain,  by  an  open  and  special  profession  of  God's  holy  name, 
and  by  being  recognized  as  his  true  worshipers.  Perhaps 
the  distinction  of,  "sons  of  God,"  and  "sons  of  men,"  to 
which  allusion  is  made  in  the  following  chapter,  then  began 
more  generally  to  prevail. 

The  more  common  interpretation,  however,  is,  and  it  is  one 
which,  to  say  the  least,  gives  us  intelligence  of  a  delightful 
advance  of  piety  in  that  far  off,  but  alienated,  and  perhaps, 
impious  age  of  the  world,  "that  about  that  time  began  a 
more  complete  separation  of  the  pious  from  the  ungodly; 
that  the  name  of  God  began  to  be  invoked  in  a  more  open 
and  public  manner,  and  the  ceremonies  of  his  worship  to  be 
more  solemnly  observed.  Adam  and  his  pious  offspring  had 
doubtless  at  an  earlier  day  maintained  the  worship  of  God 
in  their  families,  and  in  their  closets ;  but,  till  the  human  race 
was  considerably  multiphed,  no  occasion  existed  for  what  ma}'' 
be  denominated  public  worship.  But  when  families  became 
so  numerous,  that  they  were  obliged  to  separate,  then  it  was 
necessary  to  call  them  together,  at  stated  times  and  seasons, 


OF      PRAYER.  13 

that  thej  might  collectively  receive  instruction,  and  keep 
up  an  habitual  reverence  for  God."*  Thus  the  more  public 
worship  of  God  began. 


GENESIS. 

THE    WORSHIP    OF    ABRAHAM. 


Unto  the  place  of  the  altar,  which  he  had  made  thei'e  at  tlie  first ;  and  there  Abraham 
called  on  the  name  of  the  Lord.— Gen.  xiii.  4. 

The  "place  of  the  altar,"  to  which  allusion  is  here  made, 
was  Bethel^  which  signifies  "house  of  God."  It  was  a  name 
given  to  it  by  Jacob,  in  after  times,  when  on  his  journey  from 
Beersheba  to  Haran ;  but,  in  the  days  of  Abraham  it  was 
called  Luz.  It  was  situated  some  fifteen,  or  twenty  miles 
north  of  Jemsalem.  Moses,  the  author  of  the  Pentateuch, 
often  speaks  of  places  by  the  appellation  they  bore  at  the 
time  he  wrote,  instead  of  their  original  names. 

At  Bethel  the  Lord  had  appeared  to  Abraham  soon  after 
he  reached  the  promised  land,  a  distance  from  Haran,  in 
Mesopotamia,  of  some  five  or  six  hundred  miles.  Here  he 
had  pitched  his  tent;  builded  an  altar,  and  "called  upon  the 
name  of  the  Lord." 

This,  indeed,  would  seem  to  have  been  his  constant  prac- 
tice, wherever  he  sojourned  (12.  7:  13.  18.)  "Wherever  he 
had  a  tent,"  says  Henry,  "God  had  an  altar,  and  an  altar 
sanctified  by  prayer.  He  erected  his  own  altar  that  he  might 
not  participate  with  idolators  in  the  worship  offered  upon 
theirs." 

V/hile  sojourning  at  Bethel,  or  in  its  vicinity,  a  "grievous 
famine"  occurred,  which  compelled  the  patriarch  to  remove 
with  his  household.  Accordingly,  turning  south,  he  directed 
his  course  towards  the  fertile  country  of  the  Nile.  At  this 
time,  he  -was  poor ;  but  aftej:  a  residence  in  Egypt  for  some 
time,  his  temporrJ  condition  had  greatly  improved  ;  since,  ac- 

*  Bush'a  Notes,  in  loco. 

2 


14  BIBLE      HISTORY 

cording  to  the  sacred  narrative,  on  his  return  to  Canaan,  he 
^vas  "very  rich  in  cattle,  in  silver,  and  in  gold." 

On  once  more  reaching  the  promised  land,  he  repaired  to  a 
spot,  which,  in  former  years,  had  been  endeared  to  him  by 
the  manifestations  of  the  divine  mercy;  "mito  the  place 
of  the  altar,  which  he  had  made  there  at  the  first ;  and  there 
Abraham  called  on  the  name  of  the  Lord." 

On  the  occasion  of  first  building  that  altar,  before  which 
he  now  stood,  he  had  many  and  joyful  reasons  foi  thanks- 
giving and  praise.  It  had  been  preserved,  during  a  long  and 
untried  journey;  he  had  entered  the  land  of  promise,  and  been 
protected  in  the  midst  of  a  proud,  imperious,  and  idolatrous 
people.  But,  how  greatly  were  those  reasons  for  thankful- 
ness and  praise  increased !  He  had  been  sustained  during  a 
grievous  famine ;  he  had  gone  dow.n  into  the  land  of  the  Pha- 
roahs,  where,  in  respect  to  his  wife,  losing  confidence  in  the 
assurances  of  di\ine  protection,  he  had  been  guilty  of  an  un- 
worthy deception;  j'et,  God  had  delivered  him  from  his 
fears;  had  enlarged  his  house,  and  increased  his  wealth; 
why  should  he  not  be  grateful  ?  Why  not  remember  the 
way,  in  which  God  had  brought  him,  and  renew  his  pledges 
of  love  and  fidelity  to  Him,  who  had  thus  already  favored 
him,  and  moreover  had  promised  him  blessings,  which  in  their 
influence  should  extend  to  nations  yet  unborn  ? 

An  old  divine,  in  commenting  on  the  practice  of  Abraham 
in  regard  to  prayer,  has  well  observed : 

1.  "AH  God's  people  are  praying  people.  As  soon  will 
you  find  a  living  man  without  breath,  as  a  living  christian 
without  prayer. 

2.  "Those  who  would  ajDprove  themselves  upright  with 
God,  must  be  constant  and  persevering  in  religion.  Abraham 
did  not  leave  his  religion  behind  him,  as  many  do,  when  they 
travel." 

The  fidelity  of  Abraham  to  his  religion,  wherever  he  so- 
journed, does,  indeed,  rebuke  a  multitude  in  modern  times ; 


OF      PRAYER.  15 

who,  with  more  hght  and  knowledge,  might  be  expected  to 
be  even  more  scrupulous  in  their  practice.  But  their  conduct^ 
instead  of  adding  to,  greatly  detracts  from,  the  honor  of 
rehgion. 

Take,  for  example,  a  professor  of  the  gospel,  a  young  man, 
who,  for  the  purpose  of  business  or  pleasure,  leaves  his  home, 
and  commences  a  journey  among  strangers.  From  the  day 
he  sets  forth,  his  devotional  duties  are,  perhaps,  imperfectly 
performed,  or  entirely  suspended  !  Instead  of  seeking  out  as 
he  passes  on,  for  those  who  love  the  name  of  Jesus,  consort- 
ing with  them,  and  holding  communion  with  them,  he  finds 
his  pleasure  in  associating  with  the  gay  and  volatile  ;  and  is, 
at  length,  found  mingling  with  the  vicious  and  profane.  Is 
religion  attacked  ?  He  regrets  it,  indeed,  but  has  no  courage 
to  defend  his  master's  cause.  Are  professors  derided  1  Quite 
possibly  his  previous  conduct  requires  silence,  lest  the  finger 
of  scorn  should  be  pointed  at  him. 

It  is  urged,  that  in  stages,  in  steamboats,  and  in  railroad 
cars  it  is  difficult  to  attend  to  devotional  duties,  or  maintain 
a  devotional  frame?  This  is  not  denied.  But  the  very  diffi- 
culty creates  a  necessity  for  universal  watchfulness  and 
eftbrt.  Granted  that  the  professor  may  not  find  his  own  quie* 
"Bethel,"  while  a  passenger,  may  he  not  lift  his  heart  to 
God  ?  May  he  not  maintain  a  devotional  spirit  ?  And  if 
his  absence  be  long,  will  he  not  occasionally  stop  ?  Happy 
is  it,  if,  when  opportunity  allows,  he  is  ready  to  avail  himself 
of  it,  to  renew  his  intercourse  with  his  Heavenly  Father,  and 
gather  fresh  strength  for  days  to  come. 

The  great  desideratum  is  to  keep  the  heart  right.  If  that 
be  so  kept ;  if  a  sense  of  holy  obligation  be  duly  cherished ; 
if  we  rouse  ourselves  to  appropriate  moral  courage,  we  shall 
"be  able  to  attend  to  the  duties  of  piety  in  every  situation, 
whether  at  home  or  abroad;  whether  on  excursions  for 
pleasure  or  business. 

Mr.  Bickersteth  gives  an  account  of  a  pious  man,  who  was 


IG  BIBLE      HISTOE.Y 

led  by  some  engagement  to  associate  with  a  minister  of  the 
gospel,  who  had  sadly  neglected  his  sacred  duties.  They 
jom-neyed  together,  and  the  subject  of  religion  was,  indeed, 
a  tojDic  of  conversation.  But  on  retiring  to  rest,  being 
obliged  to  lodge  in  the  same  room,  the  clergyman  undressed^ 
and  was  soon  in  bed.  The  pious  man  paused,  hesitated, 
and  for  a  short  time  appeared  to  doubt  what  was  duty;  but, 
at  length,  convinced  that  he  was  bound  to  pray,  even  although 
he  should  thereby  rebuke  a  minister  of  Jesus  Christ,  he  knelt 
down,  while  yet  the  light  was  unextinguished,  and  prayed 
as  he  was  wont.  The  rebuke  was  felt ;  conviction  of  guilt 
followed;  and,  from  that  time,  the  unfaithful  ambassador  be- 
came a  devoted  and  laborious  servant  of  Jesus. 

But,  perhaps,  professors  who  travel,  do  the  cause  of  Christ 
even  greater  injury,  by  continuing  their  journey  on  the  sab- 
bath, and  thus  intermitting  the  duties  appropriate  to  that 
day. 

I  have,  indeed,  read  of  those  who  travelled  only  till  the  hour 
of  divine  service ;  when,  if  they  happened  to  reach  a  church, 
they  would  attend  service,  and  proceed  when  that  was  ended. 
There  have  been  those  also,  who  were  quite  careful  to  lay 
in  a  stock  of  good  books  to  pemse,  while  proceeding  on  their 
journey  on  the  sabbath;  and  not  long  since,  it  was  stated  in  a 
public  journal,  that  a  steamboat  put  out  on  one  of  the  western 
lakes,  on  Saturday  evening,  or  on  the  morning  of  the  sab- 
bath, with  four  clergymen  on  board,  who  quieted  their  con- 
sciences and  the  consciences  of  numerous  professors,  with  the 
determination  of  holding  divine  service  on  board ;  thus  serving 
God,  while  at  the  same  time  they  were  semng  themselves. 
Dr.  Nevins  tells  us  of  a  lady,  who,  intending  to  travel  on  the 
sabbath,  volunteered  this  exculpation  of  herself  "She  had 
travelled  one  sabbath  already  since  she  left  home,  and 
she  supposed  it  was  no  worse  to  travel  on  another." 

To  the  spiritual  and  conscientious  believer,  such  apologies 
it  must  be  apparent,  are  mere  excuses  to  silence  an  upbraid- 


OF      PPcAYER.  17 

ing  conscience;  to  keep  up  the  show  of  piety  and  devotion, 
while,  in  fact,  piety  and  devotion  have  httle,  if  any  concern  in 
the  case. 

There  are  those,  however,  who  have  more  of  the  spirit  of 
the  conscientious  patriarch.     They  carry  their  principles,  and 
a  pious  practice,  with  them.     The  late  Mr.  Evarts,  the  dis- 
tinguished secretary  of  the  American  Board,  being  once  on 
his  return  from  a  visit  to  the  Missionary  stations,  among  the 
Indians,  was  passing  up  the  Mississippi  in   a  steamboat. 
Just  before  Saturday  night,  he  informed  the  captain  that  it 
was  not  his  custom  to  travel  on  the  sabbath,  and  requested, 
therefore,  to  be  left  at  some  convenient  village  on  the  banks 
of  the  river.      The  captain  remonstrated;    and,  when,  at 
length,  the  intention  of  the  Secretary  became  known  to  the 
passengers,  they  also  attempted  to  dissuade  him  from  his 
purpose.     "Another  boat  might  not  come  along  in  days; 
nay,  a  fortnight  maght  he  be  detained."     "No  matter  for 
that,"  replied  Mr.  Evarts,  "  Providence  will  take  care.    Duty 
is  mine ;  consequences  I  must  leave  with  God."     Fmdmg 
his  passenger  fixed  in  purpose,  the  captain  landed  him.     On 
the  sabbath,  Mr.  Evarts  conducted  a  religious  meeting  in 
the  destitute  village,  at   which  he   had   stopped;    and  on 
Monday  morning  another  boat  came  along,  on  board  of  which 
he  took  passage.     It  so  happened,  that  the  other  boat,  not 
long  after  he  left  it,  broke  some  portion  of  her  machinery, 
which  so  retarded  her  progress,  that  the  secretary  reached 
his  destination  on  the  river  about  the  same  time. 

Such  a  regard  for  the  honor  of  God  may  be  rare ;  but  who 
will  deny  its  propriety  and  beauty?  And,  in  this  case,  we 
see  virtue  rewarded.  God  did  not  suffer  a  servant,  who 
wished  to  honor  him,  to  be  retarded  in  the  journey  before 
him.  And  who  can  say,  that  the  security  in  which  Abra- 
ham travelled  among  heathen,  and  even  warlike  tribes,  was 
not  a  reward  for  his  "building  an  altar  to  the  Lord,"  where- 
evcrhe  encamped?     He  had  the  courage  to  show  to  the 

2* 


18  BIBLE     HISTORY 

idolatrous  nations  of  Canaan,  that  he  feared  the  Lordj  and 
he  found  thue  to  send  up  the  smoke  of  the  expiring  victim 
on  the  altar,  or  some  other  sacrifice,  while  "  he  called  upon 
the  name  of  the  Lord." 

Recall,  for  a  moment,  the  journeyings  of  Paul.  Who 
travelled  more  than  the  great  apostle  of  the  Gentiles  ?  We 
read  of  his  visiting  some  of  the  most  celebrated  regions,  and 
renowned  cities  of  the  world.  "  With  indefatigable  step,  he 
toiled  his  way  over  no  small  portions  of  Syria,  Arabia,  Asia 
Minor,  and  Europe.  He  sailed  the  waters  of  the  Mediterra- 
nean sea.  He  coursed  his  track  among  the  innumerable 
islands,  that  so  beautifully  stud  the  Grecian  Archipelago. 
On  the  soil  of  ancient  Troy,  along  the  classic  shores  of 
Greece,  at  Antioch,  Ephesus,  Phillippi,  Corinth,  and  Athens, 
he  planted  the  standard  of  the  cross."  But  when,  or  where; 
whether  on  the  land,  or  sea ;  in  pohshed  Athens,  or  in  licen- 
tious Corinth ;  before  Felix,  or  while  a  prisoner  near  the 
court  of  Rome,  did  this  champion  of  the  cross,  either  through 
fear,  haste,  or  indifference,  fail  in  the  duties  of  personal  piety, 
or  in  honoring  the  cause  of  his  Master  ? 


GENESIS. 

PRAYER  OP  ABRAHAM  FOR  ISHMAEL. 

And  Abraham  said  unto  God,  O  that  Ishmael  might  live  before  thee !  And  God 
said,  Sarah  thy  wife  shall  bear  thee  a  son  indeed  ;  and  thou  shalt  call  his  name 
Isaac :  and  I  will  establish  my  covenant  with  him  for  an  everlasting  covenant 
and  with  his  seed  after  him.  And  as  for  Ishmael  I  have  heard  thee  :  Behold  I 
have  blessed  him  and  will  make  him  fruitful,  and  will  multiply  him  exceedingly; — 
Gen.  xvii.  18—20. 

Before  us  is  the  first  prayer,  in  form^  recorded  in  the 
Bible.  Let  us  briefly  review  the  circumstances  which  gave 
it  birth : 

Abraham  being  called  to  leave  his  country,  and  to  go  into 
a  strange  land,  receives  from  God  this  gracious  promise :  "  I 


OP     PEAYER.  19 

Will  make  of  thee  a  great  nation,  and  I  will  bless  thee,  and 
make  thy  name  great,  and  thou  shalt  be  a  blessing."  (12.  2.) 
This  promise  was  at  several  different  times  repeated ;  and, 
on  one  occasion,  (15.  4,)  it  was  distinctly  annomiced  that 
one  should  be  born  to  him,  who  should  be  heir  of  the  bless- 
ings involved  in  the  covenant  established  between  God  and 
his  servant. 

Ten  years,  however,  from  his  entrance  into  the  land  of 
Canaan,  we  find  Abraham  still  childless.  But  he  appears, 
notwithstanding  his  advanced  age,  not  to  have  doubted  the 
fulfillment  of  the  divine  promise,  nor  to  have  been  impatient 
at  the  long  delay.  Not  so  with  Sarah,  his  wife.  She  was 
solicitous  to  see  a  speedy  accomplishment  of  a  promise, 
which  would  signally  contribute  to  the  honor  of  her  family. 
As  yet,  there  had  been  no  explicit  annunciation  that  she  her- 
self should  become  a  mother ;  and,  as  that  happiness  ap- 
peared quite  improbable,  she  concluded  that  if  the  promise 
was  to  be  fulfilled,  it  must  be  in  the  person  of  another. 

Without  pausing  to  reflect  upon  her  culpable  distrust  of 
God,  or  her  censurable  impatience,  it  will  suffice  to  say,  that 
she  proposes  to  Abraham  to  take  Hagar,  a  bond-woman  in 
the  family,  as  his  concubine.  Abraham  inconsiderately 
listens  to  this  "  weak  and  carnal  expedient,"  as  if  God  were 
at  a  loss,  in  what  manner  to  fulfill  his  own  promises,  and, 
therefore,  needed  the  wisdom  and  aid  of  his  creatures.  The 
year  following,  Ishmael  was  born. 

From  this  time,  it  appears  probable  that  Abraham  rested 
in  the  belief,  that  Ishmael  was  the  destined  seed  ;  and,  con- 
sequently, renoimced  the  expectation  of  any  further  heir. 

But  the  promise  had  reference  to  a  son,  to  be  born  of  his 
more  legitimate  wife.  Yet,  from  the  birth  of  Ishmael,  thir- 
teen years  elapsed,  before  the  views  of  the  patriarch  were  in 
this  particular  corrected,  and  the  full  import  of  the  covenant 
respecting  the  child  of  promise  was  understood. 

Sometime  in  the  99th  year  of  his  age,  the  patriarch  re- 


20  BIBLE     HISTORY 

'  ceives  still  another  communication  from  God,  who  now,  for 
the  iifth  time,  repeats  his  assurances,  gives  more  particular 
form  and  expression  to  the  covenant,  and,  finally,  makes  the 
clear  annunciation,  that  not  Ishmael,  but  a  son  to  be  born 
the  following  year,  is  to  be  the  child  of  promise.  Surprised 
at  these  tidings,  Abraham  falls  upon  his  face,  and  laughs  for 
joy.  "  Shall  a  child,"  said  he,  "  be  born  unto  him  that  is  an 
hundred  years  old  ?" 

But,  in  the  midst  of  his  exultation,  he  seems  to  have 
paused.  A  doubt  occurred  to  him,  which  struck  a  damp 
upon  him.  He  had  long  regarded  Ishmael  as  the  child  of 
promise ;  the  affections  of  his  heart  had  centered  in  him, 
and  they  had  strengthened  as  years  added  to  his  age :  but, 
now,  it  is  announced  that  Ishmael  is  to  be  set  aside.  And 
what  is  to  become  of  him  1  The  inquiry  was  natural,  and 
does  honor  to  the  father's  heart.  He  imagined,  may  be,  that 
Ishmael  was  to  be  removed  from  life,  to  make  way  for  the 
expected  heir ;  or  that  the  signal  favors  to  be  bestowed  upon 
the  latter  would  diminish  the  prosperity  and  blessings,  which 
he  had  anticipated  for  the  former.  Abraham,  therefore,  like 
a  fond  father,  seizes  the  moment  of  his  disquietude  to  pray 
that  his  apprehensions  in  relation  to  Ishmael  may  be  re- 
moved :  "  0  that  Ishmael  may  live  before  thee !"  May  he 
live,  and  may  he  prosper ;  may  he  enjoy  the  distinguished 
temporal  blessings  formerly  promised  to  him :  and,  perhaps, 
we  shall  not  err,  if  we  include  in  this  ardent  supplication 
such  an  interest  in  spiritual  good,  as  would,  if  rightly  im- 
proved, insure  his  eternal  life. 

To  this  supphcation  for  Ishmael,  God  rephed,  that  the 
covenant  containing  the  promise  of  the  Messiah,  and  all  its 
related  privileges  and  blessings,  should  be  established  Vv^th 
Isaac,  as  he  had  already  determined.  But  he  had  not,  and 
would  not  cast  oif  his  other  son.  "  As  for  Ishmael,  I  have 
heard  thee ;"  and  he  goes  on  to  assure  the  anxious  and  in- 
quiring father,  in  what  manner  he  would  bless  him. 


OP     PRAYER.  21 

Tt  may  here  be  remarked : — 

1.  That  the  Jirst  prayer  inform,  recorded  in  the  Bible,  was 
that  of  a  father  in  behalf  of  a  child. 

Was  there  desigii  in  this?  Did  God  intend  to  show  to 
parents  in  all  future  time,  by  giving  the  example  of  Abraham 
so  early  and  prominent  a  place  in  the  Inspired  Volume,  how 
parents  should  feel,  and  how  they  should  pray  for  their 
children  ?  Many  parents  put  forth  unwearied  effort  for  the 
worldly  prosperity,  and  advancement  of  their  children,  but 
they  seldom  or  never  pray  for  them.  If  they  could  do  but 
one — better,  far  better,  to  pray ;  but  both  may  be  consistently 
combined ;  yet  prayer  should  have  the  preeminence. 

2.  This  first  prayer  asked  more  than  God  had  offered  to 
bestow. 

The  patriarch  did  not  ask  for  a  reversal  of  the  divine  de- 
cision. Although  he  had  long  cherished  the  behef,  that 
Ishmael  was  the  promised  heir,  and  that  the  covenant  was 
to  descend  to  him,  when  informed  that  Isaac,  and  not  Ish- 
mael, was  the  divine  choice,  he  at  once  cheerfully  acquiesces. 
It  is  not  our  prerogative  to  prescribe  to  God ;  nor,  when  his 
will  is  revealed,  should  we  wish  it  altered.  But  our 
Heavenly  Father  allows  his  children  to  plead  with  Him  for 
other  and  larger  blessings,  than  at  any  time  he  has  promised. 
This  Abraham  did.  God  had  made  no  distinct  and  special 
promises  to  Ishmael,  but  great  and  incomprehensible  bless- 
ings to  Isaac.  Grateful  for  these  in  prospect,  Abraham  ven- 
tures to  intercede  for  blessings  for  Ishmael.  The  bestow- 
ment  of  great  blessings  should  lead  us  humbly  to  seek  for 
still  greater.  Blessings  bestowed  upon  one  child  should  not 
deter  parents  from  soliciting  favors  for  another. 

In  this  connection,  it  may  be  observed,  that  parents,  espe- 
cially those  who  have  large  families,  are  often  guilty  of  a 
singular  and  surprising  wrong  to  the  grace  of  God.  They 
seem  to  apprehend,  that  if  several  of  their  children  are  con- 
verted, it  is  all  they  may  expect.    But  why  not  all  1    Where 


22  BIBLE     HISTORY 

is  the  intimation  that  some  of  anj  family  must  necessarily 
perish  ?  Alas  !  while  some,  perhaps,  of  almost  every  large 
family  do  perish,  may^it  not  be  imputed  to  this  most  unwar- 
rantable and  mischievous  assumption  to  which  we  have 
adverted  ?  The  apprehension  is  indulged,  in  the  first  in- 
stance, that  the  grace  of  God  must  be  limited  ;  and,  hence, 
after  the  conversion  of  some,  prayer  and  effort  are,  in  a  most 
cruel  degree,  suspended  in  relation  to  the  others.  This  was 
not  the  reasoning  or  the  practice  of  Abraham.  He  considers 
the  divine  liberality,  in  respect  to  Isaac,  no  obstacle  to  the 
solicitation  of  blessings  for  Ishmael.  Let  parents,  who  have 
converted  children  be  indeed  grateful ;  but  let  them  remember 
that,  notwithstanding  this,  they  may  pray  for  those  out  of 
the  covenant,  as  earnestly  and  importunately,  as  if  none  were 
converted ;  nay,  they  may  urge  blessings  bestowed,  as  a  good 
argument,  why  others  should  follow. 

3.  This  first  prayer  was  immediately  answered. 

"  O  that  Ishmael  may  live  before  thee,"  was  the  humble 
supplication  of  the  believing  patriarch  ;  and  the  prompt  reply 
of  a  gracious  and  prayer-hearing  God  was,  "  as  for  Ishmael, 
I  have  heard  thee." 

Parents !  do  you  wish  for  a  higher  warrant  to  pray  for 
your  children — for  all  your  children,  than  is  here  presented  ? 
The  first  prayer  recorded  in  the  Bible  is  that  of  a  parent  in 
behalf  of  a  child :  that  prayer  asked  for  more  blessings  than 
had  been  promised ;  and,  finally,  that  prayer  was  immedi- 
ately answered. 

The  example  of  Abraham  is  a  beacon-light,  which  may 
well  guide  parents  to  a  God,  who  hears  prayer  for  children ! 


OP     PRAYER. 


23 


GENESIS. 

INTERCESSION  OF  ABRAHAM  FOR  SODOM. 

And  Abraham  drew  near  and  said,  Wilt  thou  also  destroy  the  righteous  with  the 
"""vic^e  it    Pefldvcmure  there  be  fifty  righteous  within  the  city  :  wdt  thou  a  so 

destroy  and  not  spare  the  place  for  the  fifty  righteous  that  are  therein  1  &c.-Gen. 

xviii.  23-33. 

This  eighteenth  chapter  opens  with  a  beautiful  deUneation 
of  oriental  manners.  "A  tent  erected;  flocks  and  herds 
grazing  around  ;  and  Abraham  reposing  at  the  door  of  his 
tent,  during  the  heat  of  the  day.  While  thus  engaged  he 
raises  his  eyes  and  sees  three  strangers  approaching,  in- 
stantly he  rises  and  hastes  to  meet  them;  unsolicited,  he 
admits  them  to  all  the  rights  of  hospitaUty.  Water  is 
brought  to  wash  their  feet;  ample  provision  is  made;  the 
table^'is  spread  under  the  friendly  shade  of  a  tree,  and"  Abra- 
ham himself  performs  the  office  of  waiter." 

It  is  generally  agreed,  that  two  of  these  strangers  were 
created  angels  ;  but,  from  the  context,  it  has  been  inferred, 
that  the  third  was  the  Eternal  Son,  visibly  appearing  in  hu- 
man form.  Indeed,  there  is  no  intimation  in  the  narrative  of 
any  other  appeamnce  than  the  three  men,  whom  Abraham 
entertains.  No  allusion  to  the  Shekinah,  or  Divine  Manifest- 
ation, when  Abraham  prays,  as,  in  the  subsequent  part  of 
the  chapter,  he  is  represented  as  doing,  in  behalf  of  Sodom; 
but  the  narrative  seems  to  represent,  that  when  he  "stood  be- 
fore the  Lord,"  he  addressed  one  of  the  three.  During  the 
whole  interview,  one  of  the  personages  has  the  preemmence, 
and  talks  as  having  power  and  authority  within  himself 

Two  objects  seem  to  have  brought  the  strangers  to  the 
tent  of  Abrahai-ff:  the  first,  to  announce  to  the  patriarch  and 
his  wife  the  time  of  Isaac's  birth;  and  the  second,  to  com- 
mumcate  to  the  former  the  destruction  of  Sodom,  which  they 
were  on  then  way  to  perform.  19.  13. 


24  BIBLE     HISTORY 

The  first  message  having  been  dehvered,  two  of  the  mes- 
sengers arose,  and  directed  their  way  towards  the  guilty  city ; 
but  the  principal  personage  tarried  behind.  Abraham,  proba- 
bly, in  deference  to  a  custom  of  the  times,  accompanied  the 
two  a  short  distance,  and  then  returning,  "  stood  before  the 
Lord." 

Two  reasons  are  assigned  for  letting  Abraham  know  of 
the  approaching  doom  of  Sodom :  the  first  is,  the  dignity  and 
importance  of  his  character,  and  the  great  things,  which  God 
had  proposed  to  do  for  him.  When  God  has  begun  to  do 
good  to  his  servants,  he  follows  them  with  still  accumulating 
mercies. 

The  second  reason  is,  that  Abraham  would  make  a  good 
use  of  the  intelligence ;  he  would  naturally  relate  the  divine 
communication  to  his  family ;  he  would  point  to  it,  as  the 
consequence  of  bold  transgression,  and  thus  employ  it  to 
warn  his  household  "  to  keep  the  way  of  the  Lord,  to  do 
justice  and  judgment."  Thus  the  intelligence,  so  solemnly 
announced  beforehand,  would  contribute  to  the  accomplish- 
ment of  the  divine  purpose  and  promise,  in  respect  to  the 
future  enlargement  of  Abraham's  posterity;  who,  being  a 
people  instructed  in  the  way  of  the  Lord,  might  be  consist- 
ently blessed,  with  all  the  blessings  promised  to  their  pious 
ancestor.  Perhaps,  also,  although  not  mentioned  in  the  nar- 
rative, the  Lord  designed  to  furnish  Abraham  with  an  oppor-  • 
tunity  to  exercise  his  benevolent  affections  in  pleading  for 
Sodom ;  especially  for  Lot,  who  was  within  its  tainted  atmos- 
phere, and  also  to  prove  his  righteousness  in  destroying  a 
city,  in  which  not  ten  righteous  persons  were  to  be  found. 

The  announcement  is  made.  Whether  amazement  might 
have  at  first  filled  the  heart  of  the  patriarch,  we  soon  find 
him  intent  on  rescuing  the  guilty  city  from  her  impending 
doom.  He  could  not,  indeed,  interpose  a  shield,  if  he  would, 
between  her  and  a  justly  indignant  God  5  nor  could  he,  by 
any  art  or  force,  stay,  for  one  moment,  the  storm  which  was 


OF     PRAYER.  25 

now  ready  to  sweep  with  desolating  fury  through  the  vale  of 
Siddim;  but  he  had  one  resort,  one  duty,  one  privilege — he 
could  pray ;  and  he  "  commences*  one  of  the  most  remark- 
able instances  of  human  intercession  to  be  met  with  in  the 
whole  compass  of  revelations  ;  one  in  which  the  tender  and 
sympathizing  benevolence  of  Abraham,  on  the  one  hand,  and 
the  astonishing  clemency  and  forbearance  of  Jehovah,  on  the 
other,  are  portrayed  in  colors,  such  as  the  pencil  of  inspira- 
tion alone  could  present." 

At  first,  Abraham  seems  to  have  contemplated  the  preser- 
vation of  the  righteous  only :  "  wilt  thou  destroy  the  righteous 
with  the  wicked  ?"  But  he  soon  enlarges  his  views  of  the 
divine  mercy,  and  his  intercession  thence  has  a  corresponding 
wider  scope :  "  spare  not  only  the  righteous,  but,  for  their 
sakes,  the  vncked  also." 

This  n^rative  may  lead  us  to  remark : — 

1 .  Upon  the  benevolence  of  good  men. 

Abraham,  no  doubt,  abhorred  the  wickedness  of  Sodom, 
and  he  did  not  intimate  that  God  would  not  be  just  in  her 
contemplated  destruction.  But  he  felt  deeply  in  view  of  the 
approaching  doom  of  her  inhabitants.  He  wished  that  they 
might  be  spared,  if  consistent  with  the  honor  of  God ;  and 
he  addresses  himself  to  effect  their  salvation,  in  the  only  pos- 
sible way,  in  which  he  can  act,  with  any  hope  of  success. 
He  prays — prays  most  fervently — prays  most  importunately. 
This  is  a  beautiful  trait  in  the  character  of  all  good  men. 
They  dread  the  doom  of  the  ungodly.  They  ardently  de- 
sire their  salvation,  and  often  pour  forth  their  supplications 
with  many  tears,  that,  if  possible,  they  may  be  spared. 

2.  The  importance  of  the  righteous  to  a  wicked  world 

"  They  are  well  termed  the  '  light  of  the  world,'  and  the 
'  salt  of  the  earth,'  for,  without  them,  the  world  would  be 
immersed  in  total  darkness,  and  speedily  become  one  mass 
of  corruption.  Little  do  the  world  think,  how  much  they  are 
indebted  to  God's  people.     If  only  ten  persons  of  this  char- 

3 


26  BIBLE     HISTORY 

acter  had  been  found  in  Sodom,  it  would  have  been  spared. 
Good  men  are  the  safeguards  of  a  nation.  Though  often 
traduced, .  and  represented  as  the  '  troublers  of  Israel,'  yet 
were  they  viewed  aright,  they  would  be  considered  rather  as 
the  '  shields  of  the  earth,'  who  ward  off  from  it  the  judg- 
ments of  the  Almighty,  and  their  removal  would  be  mourned 
as  a  public  calamity.  '  When  Lot  is  taken  out  of  Sodom, 
Sodom  is  taken  out  of  the  world.'  " 

3.  The  kindness  of  God  to  them. 

He  allows,  and  even  encourages  them  to  address  him  on 
any  subject,  which  concerns  either  his  honor,  or  their  happi- 
ness. He  does  not  confine  them  to  themselves  ;  they  may 
open  their  hearts  to  him  in  behalf  of  the  vilest,  and  he  has 
patience  to  listen  to  them  while  they  plead.  Abraham  draws 
"  near ;"  he  appears  exceedingly  reverential ;  he  feels  that  he 
is  in  the  presence  of  a  holy  and  avenging  Go4;  yet  he 
pleads  with  the  assurance  of  a  son  with  a  father. 

4.  The  humility,  which  should  ever  characterize  prayer. 

"  Nothing  more  distinguishes  the  prayer  of  Abraham  on 
this  occasion,  than  the  profound  abasement  of  spirit,  which 
breathes  through  it.  He  speaks  as  one  who  can  hardly  re- 
ahze,  that  he  has  taken  it  upon  him  to  speak  at  all.  Under 
the  same  oppressive  consciousness  of  our  being  but  sinful 
dust  and  ashes,  should  we  draw  near  to  God.  It  is  only 
when  the  awe  of  the  divine  majesty  and  purity  falls  upon 
uSj  and  we  are  filled  with  an  overwhelming  sense  of  our  own 
unworthiness  and  vileness,  and  of  the  vast  distance  that 
separates  us  from  God,  that  we  can  suitably  approach  him.'- 

5.  The  efficacy  of  intercessory  prayer. 

Six  times  does  the  patriarch  plead  for  Sodom,  and  six 
times  does  God  grant  his  intercessory  petition ;  and,  as  has 
been  tmly  and  beautifully  remarked,  "  Abraham  left  off  in- 
terceding, before  God  left  off  complying  with  his  requests." 

It  has  been  asked,  why  Abraham  paused  where  he  did,  in 
his  supplication !     No  one  can  affirm,  that  one  step  farther 


op     PRAYER.  27 

in  the  reduction  might  not  have  secured  the  salvation  of 
Sodom.  "  Certain  it  is,  that  on  a  subsequent  occasion,  when 
God  was  about  to  send  the  Jews  into  captivity,  Jer.  5.  1,  he 
told  them  that  if  they  could  find  one  righteous  man  in  Jem- 
salem,  he  would  spare  them  all ;  and  after  he  had  inflicted 
his  judgments  upon  them,  he  assigned  as  his  reason  for  it, 
Ezek.  22.  30,  31,  that  not  one  had  been  found  to  stand  in  the 
gap  and  intercede  for  them.  But,  on  the  other  hand,  it  must 
be  admitted,  that  God  holds  the  prerogative  of  pardoning  in 
a  sovereign  manner,  and  will  not  allow  himself  to  be  bound 
by  his  own  precedent.  The  clemency,  which  would  have 
spared  Sodom  for  the  sake  of  ten,  could  not  be  moved,  on 
any  account,  to  avert  the  threatened  wrath  from  the  city, 
which  had  rejected  the  Saviour,  Matt.  11.  24.  And  the  in- 
iquities of  a  people  may  arrive  at  such  a  pitch,  that  if  Noah, 
Daniel,  and  Job  were  in  it,  those  holy  men  should  not  pre- 
vail, except  to  deliver  their  own  souls  by  their  righteousness. 
Ezek.  14.  14.  It  is  not  to  be  forgotten,  therefore,  that,  not- 
withstanding the  amazing  condescension  of  God,  manifested 
on  this  and  other  occasions,  to  the  prayers  of  his  saints,  there 
is  a  limit,  beyond  which,  their  intercessions  will  not  avail." 

The  opinion  of  the  pious  Mr.  Henry  may  here  be  added, 
why  Abraham  left  off  asking  when  he  had  prevailed  so  far: 
"  Either  because  he  owned  they  deserved  to  perish,  if  there 
were  not  so  many  as  ten ;  as  the  dresser  of  the  vineyard, 
who  consented  the  barren  fig-tree  should  be  cut  down,  if  one 
year's  trial  more  did  not  make  it  fruitful,  Luke  13:  9,  or  be- 
cause God  restrained  his  spirit  from  asking  further.  When 
God  has  finally  determined  the  ruin  of  a  place,  he  forbids  it 
to  be  prayed  for.  Thus,  in  respect  to  Judah,  he  said  to  his 
prophet  Jeremiah,  "  Pray  not  thou  for  this  people,  neither  lift 
up  cry  nor  prayer  for  them,  neither  make  intercession  to  me  ; 
for  I  will  not  hear  thee."  Jer.  7 :  16.  14  :  11. 

Most  fearful  is  the  condition  of  those  against  whom  the 
door  of  mercy  is   closed.     There  have  been  such  in  the 


28  BIBLE     HISTORY 

world,  for  whom  even  the  children  of  God  might  not  pray. 
Their  doom  was  sealed  ;  their  ruin  certain. 

But  if  this  be  true  of  some,  the  number,  it  is  to  be  hoped, 
is  small ;  j^et  we  are  not  required  to  cease  praying  for  any, 
without  an  express  revelation  from  God.  But  there  are  mil- 
lions in  danger !  There  is  probably  many  a  city  as  guilty 
as  were  those  in  the  vale  of  Siddim  ;  and  in  those  cities  there 
are  children  of  God,  whose  spiritual  welfare  is  in  danger. 
How  should  those,  then,  who  have  power  with  God,  who  by 
fervent  supplication  may  prevail  at  a  throne  of  grace,  cry 
day  and  night  in  behalf  of  Christians,  who  are  in  jeopardy ; 
and,  still  more  importunately,  for  those  whose  '•  damnation 
slumbereth  not." 

A  thousand  prayers  should  go  up  to  the  throne  of  God, 
where  one  is  now  offered ;  and  to  the  fervent  supplication, 
which  is  clothed  in  words,  should  be  added  "groanings 
which  cannot  be  uttered." 


GENESIS. 

ELIEZER'S    PRAYER    AT    IIARAN. 

And  he  said,  O  Lord,  God  of  my  master  Abraham,  I  pray  thee  send  me  good  speed 
this  day,  and  shew  kindness  unto  my  master  Abraham.  Behold  I  stand  hero  by 
the  well  of  water :  and  the  daughters  of  the  men  of  the  city  come  out  to  draw 
water  :  And  let  it  come  to  pass  that  the  damsel  to  whom  I  shall  say,  Let  down 
thy  pitcher,  I  pray  thee,  that  I  may  drink :  and  she  shall  say,  Drink,  and  1  will 
give  thy  camels  drink  also  :  let  the  same  be  she  that  thou  hast  appointed  for  thy 
servant  Isaac ;  and  thereby  shall  I  know  that  thou  hast  shewed  kindness  unto  my 
master.— Gen.  xxiv.  12—14. 

Abraham  had  now  reached  the  140th  year  of  his  age. 
Admonished  by  infirmities,  which  were  yearly  increasing,  as 
well  as  by  the  departure  of  his  beloved  wife,  that  his  own 
death  could  not  be  far  distant,  like  a  wise  and  prudent  father, 
and  according  to  the  custom  of  the  times,  he  turns  his  atten- 
tion to  the  establishment  of  Isaac  in  a  family  state.  It 
would  doubtless  have  been  easy  for  him  to  have  entered  into 


OP     PRAYER.  29 

some  advantageous  worldly  alliance,  and  taken  the  daughter 
of  some  distinguished  prince,  or  chief  of  the  land,  in  which 
he  sojourned.  But,  while  he  had  no  objection  to  exchange 
with  them  the  common  civilities  of  life,  he  was  aware  of  the 
hazard  of  asking  of  any  one  of  them  a  daughter  in  marriage 
for  his  son.  He  could  not  be  ignorant  of  the  grand  design  of 
God,  in  calling  him  into  the  land  of  Canaan — the  ultimate 
overthrow  of  idolatry,  of  which  that  land,  and  indeed  the 
whole  world,  was  full,  and  the  establishment  of  his  true  wor- 
ship on  earth. 

He  would  feel  it  to  be  a  duly,  therefore,  "to  erect  the 
strongest  possible  safeguard  around  the  pure  faith  of  his 
seed ;"  and  to  this  he  was  still  more  strongly  urged,  by 
knowing  that  the  inhabitants  of  Canaan  were,  on  account  of 
their  great  wickedness,  devoted  to  destruction.  He  saw  them 
filling  up  the  measure  of  their  iniquities,  and  he  feared  lest 
his  beloved  Isaac,  and  his  descendants,  becoming  partakers 
of  their  evil  deeds,  should  share  in  their  punishment.  The 
measure  proposed  of  sending  for  a  wife  for  Isaac  into  Meso- 
potamia, where  Nahor,  Abraham's  brother,  and  his  family 
were  living,  was,  therefore,  every  way  worthy  of  one  upon 
whom  the  security  of  such  important  interests  devolved. 
Vestiges  of  idolatry,  indeed,  Hngered  among  them,  but  it  was 
far  less  prevalent  than  among  the  families  of  Canaan. 

Having  thus  settled  one  important  point,  the  kindred  from 
among  whom  a  wife  for  his  son  should  be  selected,  the  patri- 
arch proceeds  to  the  consideration  of  another,  scarcely  less 
important — the  person^  whom  he  should  send  on  this  dehcate 
but  interesting  embassy.  Fortunately,  in  his  own  family  he 
had  one  who  feared  the  Lord,  and  whom,  therefore,  he  could 
trust.  This  was  his  eldest  servant,  or  steward,  probably 
Eliezer,  who  is  mentioned  Gen.  15.  2.  To  him  he  confides 
this  important  undertaking,  takes  from  him  a  solemn  oath  to 
insure  his  fidelity,  expresses  his  firm  and  unshaken  confidence 
in  the  prosperous  issue  of  the  expedition,  as  in  the  measures 


30  BIBLE     HISTORY 

he  was  adopting,  and  in  the  end  he  proposed,  he  had  in  view 
the  honor  of  God,  and  the  fulfillment  of  his  promises. 

Having  received  his  commission,  Eliezer  departs  on  his 
journey  with  suitable  presents,  and  probably  with  a  suitable 
retinue.  At  length,  he  reaches  the  city  where  Nahor  re- 
sided. The  evening  was  just  setting  in.  It  providentially 
happened  that  he  was  near  a  well  of  water.  It  was  about 
the  time,  when,  according  to  the  custom  of  those  eastern 
countries,  and  with  which  he  was  doubtless  acquainted,  the 
women  would  come  out  to  draw  water.  Taking  advantage 
of  this  prospect,  and  well  aware  of  the  importance  of  God's 
good  guidance,  he  devoutly  prays  for  success  upon  the  mis- 
sion confided  to  him. 

"  This  prayer,"  says  Mr.  Bush,  "  is  remarkable : — 

1.  "  For  the  faith  in  which  it  is  ofifered. 

"  He  speaks  all  along  under  a  full  persuasion,  that  the 
providence  of  God  extended  to  the  minutest  events,  and  that 
there  was  no  presumption  in  appealing  to  him  on  the  present 
occasion.  His  words  are  full  of  confidence  that  God  would 
direct  him  in  a  matter  of  so  much  importance  to  his  church 
in  all  future  ages. 

2.  "  For  the  correct  views  of  the  character  of  Jehovah 
which  he  expresses. 

"  He  addresses  him  as  the  covenant  God  of  Abraham,  who 
had  given  him  exceeding  great  and  precious  promises.  In 
approaching  him  in  this  character,  he  would  occupy  the 
best  possible  vantage  ground  for  urging  his  request,  as  any 
promise  made  to  Abraham  would  furnish  a  plea,  which  could 
scarcely  fail  to  be  effectual. 

3.  "  For  the  sign,  which  he  presumed  to  ask. 

"  A  better  he  could  not  well  have  desired  ;  for  such  an 
oflTer,  freely  made  to  a  stranger,  would  indicate  a  most  ami- 
able disposition.  It  would  demonstrate  at  once  the  humility, 
the  industry,  the  courtesy,  the  extreme  kindness  of  the  fe- 
male, and  would  be  a  pledge  that  she  possessed  all  the  quali- 


OF     PRAYER.  31 

ficationSj  which  he  deemed  most  desirable  in  a  companion 
worthj^  of  his  master's  son.  She  who  could  be  thus  com- 
plaisant and  obliging  to  a  stranger,  would  certainly  conduct 
herself  well  in  the  relation  of  a  wife.  It  is  a  natural  inquiry, 
whether  the  servant  did  right  in  thus  fixing  in  his  own  mind 
upon  a  sign,  and  apparently  prescribing  it  to  God  as  a  test 
of  the  selection  about  to  be  made.  In  reply,  we  may  ob- 
serve :  (1.)  That  the  event  seems  clearly  to  prove  that  the 
proceeding  received  the  divine  approbation,  if  it  were  not  in 
fact  of  divine  suggestion.  (2.)  Let  the  circumstances  of  the 
case  be  considered  :  It  does  not  appear  that  any  particular 
individual  or  particular  family  had  been  designated  by  Abra- 
ham, to  whom  his  servant  was  to  apply.  All  was  uncer- 
tainty in  this  respect ;  and  yet  a  choice  was  to  be  made 
without  any  great  delay,  which  might  have  been  attended 
with  special  inconveniences  on  all  sides.  The  exigency, 
therefore,  was  peculiar,  and  the  servant  seems  to  have  deter- 
mined to  do  what  common  prudence  would  have  dictated  to 
any  sensible  man,  under  similar  circumstances.  Being  an 
entire  stranger  to  all  the  people  of  the  city,  he  resolved  to 
take  his  stand  at  the  public  watering-place,  and  judge  as 
well  as  he  could,  from  the  deportment  of  the  young  women, 
which  of  them  promised  fairest  to  possess  the  requisite  en- 
dowments of  person,  temper,  and  manners.  All  this,  as  far 
as  we  can  see,  was  both  proper  and  pohtic  under  the  circum- 
stances ;  and  being  an  habitually  pious  man,  when  once  he 
had  fixed  upon  a  definite  course  of  action,  he  looks  up  to 
God  and  implores  his  blessing  upon  it.  This  was  all.  But 
his  conduct,  except  in  imploring  the  divine  blessing  upon 
whatever  he  undertook,  is  evidently  no  rule  for  us  in  the  or- 
dinary transactions  of  life." 

A  prayer  offered,  with  such  a  rehance  upon  the  divine 
faithfulness,  was  sure  to  be-  answered  That  answer  was 
direct  and  immediate.  The  damsel  came  forth,  whom  the 
steward  would  have  chosen  before  all  others.  He  enters  into 
conversation  with  her.     This  leads  to  an  invitation  to  her 


32  BIBLE     HISTORY 

father's  house,  where  EHezer  states  the  object  of  his  visit,  and 
relates  the  various  circumstances,  which  had  brought  him  ac- 
quainted with  the  family,  whose  hospitality  he  was  enjoying, 
The  hand  of  the  Lord  was  acknowledged  in  the  whole 
transaction,  and  the  question  is  referred  to  Rebekah, 
whether  she  will  return  with  Eliezer,  and  become  the  wife 
of  Isaac.  "  Wilt  thou  go  with  this  man  ?"  was  the  simple 
question  propounded  ;  and  the  direct  and  artless  reply  of  Re- 
bekhah  does  her  the  highest  honor,  "  I  will  go." 

On  learning  the  success  of  his  negotiation,  Eliezer, 
prompted  by  a  sense  of  the  kindness  of  God,  pours  forth  his 
heart  in  expressions  of  gratitude.  Shortly  afterwards,  he 
takes  his  departure  with  Rebekah  in  charge,  the  latter  hav- 
ing received  the  blessing  of  all  whom  she  left  behind.  The 
journey  home  was  prosperous.  Isaac  meets  his  bride,  while 
walking  out  to  meditate  at  even  tide,  and  Eliezer  introduces 
him  to  her.  He  conducts  her  to  his  mother's  tent ;  she  be- 
comes his  wife,  and,  it  is  added,  "  he  loved  her,"  a  declara- 
tion which  cannot,  in  truth,  be  made  of  all  men  in  respect  to 
their  wives,  but  which  we  should  expect  would  be  true  of  one 
in  whom,  and  for  whose  welfare,  God  had  so  kindly  and  sig- 
nally interested  himself 


GENESIS. 

PRAYER  OF    JACOB. 

And  Jacob  said,  O  God  of  my  father  Abraham,  and  God  of  my  father  Isaac,  the  Lord 
which  saidst  unto  me.  Return  unto  thy  country,  and  to  thy  kindred,  and  I  will 
deal  well  with  thee.  I  am  not  worthy  of  the  least  of  all  the  mercies,  and  of  all  the 
truth,  which  thou  hast  shewed  unto  thy  servant :  for  with  my  staff  I  passed  over 
this  Jordan,  and  now  I  am  become  two  bands.  Deliver  me,  I  pray  thee,  from  the 
hand  of  my  brother,  from  the  hand  of  Esau  :  for  I  fear  him,  lest  he  will  come  and 
smite  me,  and  the  mother  with  the  children.  And  thou  saidst,  I  will  surely  do 
thee  good,  and  make  thy  seed  as  the  sand  of  the  sea,  which  cannot  be  numbered 
for  multitude.— Gen.  xxxii.  9—12. 

The  prayer  of  Jacob  is  one  of  the  most  devout,  fervent, 
and  successful  prayers  recorded  in  the   Inspired  Volume 


OF     PRAYER.  33 

It  was  offered,  under  circumstances  of  peculiar  perplexity  and 
solicitude  ;  and,  as  is  common  in  such  cases,  there  is  manifest, 
on  the  part  of  the  patriarch,  a  directness  and  an  urgency  well 
adapted  to  secure  the  blessing  of  Him,  who  has  said,  "  The 
effectual,  fervent  prayer,"  i.  e.  the  intensely  fervent  prayer  "of 
a  righteous  man  availeth  much." 

Jacob  and  Esau  were  twin  brothers,  and  sons  of  Isaac  and 
Rebekah.  As  they  grew  up  to  manhood,  they  evinced  dispo- 
sitions of  a  widely  different  character.  Jacob  proved  to  be 
meek  and  peaceable,  contenting  himself  with  the  duties  and 
pleasures  of  a  pastoral  life;  while  Esau  gave  preference  to  the 
more  stirring  and  adventurous  pursuits  of  the  chase,  which 
the  better  accorded  with  a  nature  comparatively  restless  and 
intractable. 

In  process  of  time,  an  event  occurred  in  the  family, 
which  involved  consequences  of  a  serious  and  lasting  nature. 
One  day,  Jacob  had  been  preparing  some  pottage,  when  Esau 
returning  from  the  field,  weary  and  faint,  requested  some  of 
it.  Jacob  seized  the  opportunity  of  proposing  to  exchange 
the  pottage  for  the  birthright  of  the  family,  which,  in  virtue 
of  his  being  the  elder,  belonged  to  Esau.  Both,  probably, 
understood  the  value  of  this  birthright.  But  Esau,  with  an 
indifference  to  spiritual  blessings  and  privileges,  which  can 
only  be  accounted  for,  upon  the  supposition  that  his  heart  was 
not  right  towards  God,  accedes  to  the  proposal  and  for  "  one 
morsel  of  bread,"  quitclaims  interests  of  inestimable  value. 

Whether  Jacob  was  just  and  kind  in  taking  advantage  of 
his  brother's  necessity,  may  be  questioned.  But  it  is  proba- 
ble that  he  had  daily  proofs  of  the  light  estimation,  in  which 
Esau  held  the  birthright.  They  were  at  this  time,  forty 
years  old ;  an  age,  one  would  think,  at  which  they  were  car 
pable  of  appreciating  a  negotiation  of  the  kind.  And,  more- 
over, Esau  made  no  overtures-  to  cancel  the  bargain,  but 
"  eat  and  drank,  tnd  rose  up,  and  went  away,"  as  if  he  were 
satisfied  with  the  equivalent  which  he  had  obtained. 


34  BIBLE     HISTORY 

For  thirty-seven  years,  according  to  Dr.  Hales,  following 
the  above  purchase,  no  mention  is  made  in  the  sacred  narrative 
of  the  transaction.  But,  at  length,  when  Jacob  had  reached 
his  77th,  and  Isaac  his  137th  year,  the  latter,  by  some  means 
anticipating  death  at  no  distant  day,  proposes  to  confer  on 
Esau  the  blessing  of  primogeniture ;  and,  as  a  concomitant  of 
the  ceremony  in  such  cases,  he  directs  him  to  prepare  "  savory 
meat,  that  I  may  eat,"  says  he,  "  and  bless  thee  before  I  die." 

By  an  artful  expedient,  or,  as  it  has  with  greater  truth  been 
characterized,  by  a  "  crooked  policy"  of  Rebekah,  Jacob  is 
made  to  personate  his  brother,  and  receives  the  blessing  which 
Isaac  intended  for  Esau.  This  blessing  now  belonged  to 
Jacob  by  right  of  purchase,  and  most  unnecessary^  as  well 
as  criminal^  was  the  stratagem  devised  by  Rebekah,  in  behalf 
of  her  favorite  son. 

Consequences  disastrous  to  the  peace  of  the  family  imme- 
diately follow.  Esau,  maddened  in  view  of  his  loss,  threatens 
the  life  pf  Jacob.  The  deepest  anxiety  and  distress  pervades 
the  bosom  of  the  unhappy  mother.  She  parts  with  him  to  see 
him  no  more;  while  he,  to  escape  an  incensed  brother,  is 
obliged  to  commence  a  long  and  perilous  journey,  alone  and 
unbefriended,  to  his  mother's  relatives  in  the  land  of  Mes- 
opotamia. 

On  arriving  at  the  place  of  his  destination,  he  enters  the 
service  of  Laban,  his  uncle,  with  whom  he  spends  twenty- 
years.  He  marries,  and  rears  a  large  family ;  is  oppressed, 
and  even  cruelly  treated  by  his  selfish  and  mercenary  father- 
in-law  ;  yet  is  prospered  and  becomes  rich. 

At  the  expiration  of  twenty  years,  God  directs  him  to  re- 
turn to  the  land  of  his  fathers.  Accordingly,  collecting  his 
family  and  flocks,  he  commences  his  journey.  Passing  over 
the  difficulties  in  which  for  a  time  he  is  involved  with  Laban 
w^e  arrive  at  the  interesting  incidents  connected  with  his  re- 
newed intercourse  with  Esau,  and  the  so»  trial  which  pre- 
ceded it. 


OF      PRAYER.  35 

A  sore  trial !  God  had  bid  him  return  ;  and  jet  he  suffers 
him  to  be  brought  into  great  distress,  and  the  most  painful 
apprehensions.  For  some  years,  Esau  had  been  residing  in 
mount  Seir,  where  he  had  become  rich  and  powerful.  But 
Jacob  had  no  evidence  that  his  former  enmity  had  abated. 
He  had  once  threatened  his  life,  and  who  could  say  that 
his  resentment  might  not  enkindle,  and  not  only  himself,  but 
his  wives  and  children,  fall  victims  to  his  unabated  fmy  ? 
Jacob  was  afraid.  And  God  leaves  him  to  the  painful  recollec- 
tion of  his  sin,  which  had  originally  excited  the  anger  of  Esau. 

With  great  prudence,  however,  Jacob  takes  measures  to 
propitiate  his  offended  brother.  At  some  distance  he  encamps, 
and  sends  messengers  forward  to  inform  Esau  of  his  returm 
and  to  assure  him  that  it  was  not  with  any  intention  of  assum- 
ing the  honor  of  j)recedency ,  or  of  claiming  the  double  portion^ 
to  which  he  might  seem  to  be  entitled.  God  had  prospered 
him,  and  he  was  contented.  But  this  prudential  step,  for  a 
time,  only  adds  to  his  cumulative  trouble  and  anxiety.  The 
messengers  return.  They  had  seen  Esau.  They  had  deliv- 
ered their  message.  He  had  made  no  reply,  but  loas  on  his 
march ^  at  the  head  of  four  hundred  men  ! 

What  his  real  purpose  was,  Jacob  is  left  to  conjecture. 
But  his  fears  are  by  no  means  allayed  by  the  news  of  his  ' 
approach.  If  disposed  for  peace,  why  comes  he  with  the  im- 
posing and  threatening  array  of  four  hundred  men  ?  There 
was  ground  for  increased  alarm,  and  to  the  eye  oC  the  patri- 
arch, there  seemed,  at  length,  but  one  path  of  safety ;  one,  and 
one  source  only  of  protection ;  God  must  help^  or  ruin  is  be- 
fore them. 

Jacob  now  hastily  divides  his  company  into  two  bands, 
that  if  Esau  should  come  and  smite  the  one,  the  other  might 
possibly  escape.  Having  done  this,  his  last  expedient  is  to 
present  his  case,  with  all  its  perplexities  and  dangers,  to  the 
notice  of  his  covenant  God. 

In  the  first  place,  he  approaches  God,  as  the  God  of  his 


30  BIBLE     HISTORY 

father ;  and  as  such,  a  God  in  covenant.  This  was  an  ap- 
peal to  the  faithfuhiess  of  God.  It  was  faith  taking  hold  of 
a  covenant,  which,  however  unworthy  he  was,  might  not  and 
could  not  fail. 

2.  He  addresses  him  as  his  own  God,  pleading  what  he 
had  promised  to  him,  as  well  as  to  his  father.  "  Thou  hast 
bid  me  return ;  I  am  following  thy  directions,  and  wilt  thou 
not  now  preserve  thj  servant  ?" 

3.  To  such  a  struggling  with  God,  as  a  God  of  promise, 
and  a  God  of  everlasting  faithfulness,  he  adds  a  deep  spirit 
of  self  abasement.  "I  am  not  worth}'-  of  the  least  of  all  thy 
mercies."  In  view  of  his  own  sinful  conduct  on  a  former 
occasion,  he  is  amazed  at  the  returns  of  mercy,  which  he  had 
met  with  from  a  gracious  God,  and  yet  he  now  needs  his  di- 
vine aid  more  than  ever. 

4.  Having,  in  this  devout  and  humble  manner,  prefaced  his 
petition,  he  now  presents  it.  "  Deliver  me,  I  pray  thee,  from 
the  hand  of  my  brother,^''  <SfC.  This  was  doubtless  the  peti- 
tion of  a  kind  husband,  and  a  tender  father;  but  it  was  not 
as  such  only,  that  it  was  presented.  It  was  mainly  in  the 
character  of  a  believer  in  the  promise,  and  one  deeply  con- 
cerned for  the  divine  glory  that  it  was  offered.  It  was  as 
though  he  had  said,  "  If  my  life,  and  that  of  the  mother  with 
the  children  be  cut  off,  how  are  thy  promises  to  be  ful- 
filled ?"* 

The  prayer  of  Jacob  was  now  before  the  Lord.  But  he 
did  not  intermit  such  measures,  as  seemed  likely  to  propitiate 
the  favor  of  Esau.  Prayer  and  means  must  be  combined. 
He  selects  from  his  flocks,  five  hundred  and  fifty  cattle,  a 
magnificent  present,  which  he  divides  into  convenient  droves, 
sends  them  forward  under  the  care  of  his  servants,  whom  he 
instructs  as  to  the  message,  which  he  wishes  them  respect- 
ively, to  deliver  to  Esau,  when  they  should  meet  him.     This 

*  BuBh'e  notes,  Vol.  I.  p.  136. 


OP     PRAYER.  37 

done,  he  rose  during  the  succeeding  night,  and  having  seen 
his  family  over  the  brook  Jabbok,  he  returns,  and  is  again 
alone. 

What  is  his  object  ?  He  had  already  presented  his  case 
to  God;  he  had  acknowledged  his  unworthiness,  and  had 
claimed  divine  protection ;  but  Jacob  did  not  feel  that  this  was 
enough.  He  had  become  still  more  deeply  sensible  of  the 
importance  of  prayer.  The  conviction  came  rolling  in  upon 
him,  that  God  only  could  furnish  the  requisite  relief  We, 
therefore,  find  him  again  alone,  in  the  darkness  of  the  night, 
holding  deep,  holy,  intense  communion  with  his  God,  and 
the  God  of  his  fathers. 

Suddenly,  he  is  assaulted  by  some  one,  who,  with  a  strong 
grasp,  seems  intent  on  prostrating  him.  Who  can  it  be  ?  At 
the  first  onset,  Jacob  might  have  apprehended  that  it  was  one 
of  Esau's  four  hundred  men,  for  he  comes  upon  him  not  as 
a  friend,  but  as  a  foe.  Himself  strong,  and  perhaps  girded 
up  to  still  higher  strength  by  his  troubles,  he  defends  him- 
self to  the  utmost  of  his  power.  He  grasps  his  antagonist 
with  all  the  strength  he  can  summon.  How  long  the  con- 
flict continues  before  Jacob  became  aware  of  the  true  charac- 
ter of  his  opponent,  we  are  not  informed.  But  it  was  not 
"until  the  breaking  of  the  day,  that  the  wresthng  ceased;" 
nor  even  then  did  victory  declare  for  the  divine  antagonist. 
No.  God  gives  his  servant  strength  to  carry  on  the  contest 
with  himself;  and,  though  by  a  single  touchy  he  dislocates  his 
thigh,  to  show  him  his  utter  weakness  in  himself,  he  enables 
Jacob  to  hold  on,  and  to  continue  the  struggle  till  the  glori- 
ous Personage  with  whom  he  contends  consents  to  bless  him. 

While  we  consider  this  as  "  a  real  occurrence^  a  true  and  lit- 
eral act  of  wrestling,"  it  had  a  more  important  meaning^ 
What  was  it  ?  Jacob  was  now  agitated  and  distressed,  in 
view  of  the  uncertain  issue  of  a  meeting  with  his  brother. 
In  his  perplexity,  he  has  recourse  to  a  throne  of  grace;  he 

casts  himself  on  the  mercy  and  protection  of  God.     In  order 

4 


38  BIBLE     HISTORY 

to  calm  his  fears,  and  inspire  him  with  confidence,  God  is 
pleased  to  inform  him  by  a  significant  action  of  the  favorable 
issue  of  the  affair ;  as  he  was  permitted  to  prevail  over  the 
angel,  so  he  should  prevail  over  Esau. 

But  it  has  been  generally  understood  also  to  teach  the  im- 
portance and  efficacy  of  earnest,  fervent,  agonizing  prayer, 
particularly  in  circumstances  of  affliction  and  distress.  The 
prophet  Hosea,  in  alluding  to  this  transaction  12;  3.  4, 
says  of  Jacob,  "by  his  strength  he  had  power  with  God; 
yea,  he  had  power  over  the  angel,  and  prevailed ;  he  wept^ 
and  made  supplication  unto  him."  If  the  prophet  be  thought 
rather  to  allude  to  the  humble  and  importunate  prayer  of 
Jacob,  made  some  hours  previous,  (v.  9 — 12,)  still  his  wrest- 
ling with  the  angel,  and  refusing  to  let  him  go  without  a 
blessing,  is  evidently  to  be  considered  as  implying  the  essence 
of  prayer,  and  that  of  the  most  importunate  and  agonizing 
character. 

It  only  remains  that  we  look  at  the  result.  That  is  soon 
told;  and,  as  long  as  the  Holy  Scriptures  shall  have  an  ex- 
istence, it  will  be  told  to  the  honor  of  God's  marvelous 
power,  and  exalted  kindness,  as  well  as  to  the  efficacious 
influence  of  "intensely  fervent,"  and  importunate  prayer. 
On  the  day  following  the  midnight  struggle  of  Jacob,  these 
brothers  met,  "and  Esau  ran  to  meet  him  and  embraced  him, 
and  fell  on  his  neck  and  kissed  him ;  and  they  wept."  Here 
is  the  answer  to  Jacob's  prayer;  here  is  the  delightful  issue 
of  a  controversy  of  twenty  years  standing;  here  we  see  a 
heart  burning  with  resentment  bursting  forth  into  the  most 
sincere  and  tender  affection;  here,  instead  of  a  sword,  is  a 
kiss ;  instead  of  blood,  are  tears ;  instead  of  murder,  is  love. 
God  had  moved,  and  i'  the  lion  had  become  a  lamb ;  the  vul- 
ture had  become  a  dove."  And  as  to  Jacob,  what  a  Jiappy 
termination  of  his  long  anticipated  trouble  !  What  joy  must 
have  thrilled  through  his  bosom,  as  that  brother  embraced 
him,  and  imprinted  a  kiss   of  affection  upon  his   check! 


OF      PRAYER.  39 

What  adoring  gratitude  must  have  gone  up  from  his  heart 
to  the  God,  who  answers  prayer ! 

Who  in.  view  of  such  a  scene,  of  which  there  are  bul  few 
in  this  jarring  world,  is  not  ready  to  exclaim,  as  he  looks 
upon  these  brothers,  so  long  estranged,  but  now  reconciled ; 

Lo !  what  an  exalting  sight 
These  friendly  brothers  prove, 
Whose  cheerful  hearts  in  bands  unite 
Of  harmony  and  love. 

'Tis  pleasant  as  the  morning  dews 
That  fall  on  Zion's  hill, 
Where  God  his  mildest  glory  shows, 
And  makes  his  grace  distil. 

Several  reflections  are  suggested  by  this  narative. 

1.  That  great  trials  sometimes  befall  the  people  of  God, 
when  in  the  way  of  commanded  duty. 

God  had  himself  directed  Jacob  to  return,  and  had  prom- 
ised to  sustain  him ;  yet,  what  troubles  he  encounters  in  the 
way  of  duty !  True,  the  gathering  clouds  are  graciously 
dispelled,  and  are  succeeded  by  a  delightful  sunshine  and 
calm.  Yet,  for  a  time,  Jacob  is  brought  into  sore  distress, 
and  prompted  to  say,  as  on  a  subsequent  occasion,  "all  these 
are  against  me !" 

We  are  not  to  infer,  then,  that  because  we  are  walking  in 
the  path  of  duty,  we  may  therefore  promise  ourselves  exemp- 
tion from  afflictions  and  trials.  The  best  men  are  sometimes 
the  most  tried.  They  are  humble,  prayerful,  devoted,  and 
yet  they  experience  grievous  troubles,  and  are  led  to  exclaim ; 
"Is  his  mercy  clean  gone  forever,  and  will  he  be  favorable 
no  more  ?"  Let  us  learn  from  the  case  of  Jacob,  that  the 
most  signal  mercy  may  be  intended  for  us,  even  when  every 
thing  around  us  wears  the  darkest  aspect. 

2.  The  surest  way  of  prevailing  with  man,  is  to  prevail 
with  God. 

Jacob  well  knew  what  the  resentments  of  Esau  had  for 


40  BIBLE     HISTORY 

merly  been ;  nor  had  he  evidence  that  those  resentments  had 
cooled.  With  such  a  one,  what  could  he  do  ?  From  one 
who  was  approaching-  with  four  hundred  men,  what  could 
he  hope  ?  Esau,  probably,  started  with  an  intention  to 
wreak  his  vengeance  upon  him.  The  latter,  therefore,  had 
reason  to  tremble.  But  happily,  he  knew  the  power  of  God. 
He  could  soften  that  hard  and  resentful  heart ;  he  could  allay 
that  impending  storm.  Jacob,  therefore,  resorts  to  prayer, 
and  we  see  the  blessed  result.  Have  we  ourselves  reason  to 
fear  the  wrath  of  an  enemy  ? — let  us  pray  for  him.  No  mat- 
ter how  formidable  he  may  be ;  no  matter  what  occasion  we 
may  have  given  him  to  be  displeased.  Deep  humility  before 
God,  and  fervent  prayer,  will  accomplish  more  than  bribes; 
more  than  arms. 

3.  Yet,  while  we  pray,  we  should  omit  no  probable  means 
of  accomplishing  the  end  desired. 

It  is  sufficient  to  say,  that  Jacob  seems  to  have  acted 
through  the  whole  of  his  trying  circumstances,  as  if  his  safety 
depended  upon  God ;  and  yet,  as  if  it  depended  upon  himself 
This  is  the  true  secret  of  prevailing  prayer.  Bring  into  ac- 
tion all  our  wisdom,  prudence,  and  energy;  and  yet  appeal 
to,  and  trust  in  God.  Human  means  and  human  efforts, 
however  wise,  will  fail,  unless  a  divine  blessing  accompany 
them. 

And,  fijtally^  prevalence  will  recompense  us,  for  all  the  toil 
and  agony  of  strong  and  persevering  wrestling. 

Jacob  continued  his  wrestling  long,  even  until  the  dawn  of 
day.  He  was  probably  tempted,  at  times,  to  give  over  the 
contest.  And  well  might  he  inquire,  "what  can  I  do  with 
such  an  antagonist  ?"  Wrestle  with  God  !  enter  into  a  per- 
sonal contest  with  him  !  yet,  knowing  that  upon  his  success 
with  the  "  angel  of  the  covenant,"  depended  his  success  with 
Esau,  he  perseveres ;  he  wrestles  with  the  energy  of  despe- 
ration, and  behold  the  result !  he  prevails ! 

Did  he  regret  his  efforts  and  perseverance  ?     When  Esau 


OP      PRAYER.  41 

ran  and  fell  upon  his  neck,  when  he  wept  and  kissed  him, 
»\^hat  a  delightful  triumph  did  Jacob  enjov ! 

Let  us  profit  by  an  example  fraught  with  such  profitable 
lessons  !  Are  we  in  any  trouble  ?  Do  clouds  gather  round  7 
[s  misfortune  pressing  upon  us  ?  Are  friends  cold  and  dis- 
tant ?  Are  enemies  many  and  inveterate  ?  Let  us  pray — 
pray  long — pray  ardently — pray  prevailingly. 

And  the  victory  will  come.  The  day  of  joy  and  peace 
vvill  dawn.  If  not  here,  beyond  this  vale  of  tears.  God  will 
make  all  these  troubles  redound  to  our  joy.  And  when  the 
glories  of  that  better  world  shall  be  revealed ;  when  our  en- 
emies here  shall  meet  us  as  friends  there,  and  more  than  all, 
when  God,  reconciled  to  us  through  the  blood  of  Jesus,  shall 
welcome  us  to  his  love,  then  shall  we  realize  the  full  benefit 
of  a  life  of  prayer.  Then,  we  shall  have  no  regrets  over  any 
fervent,  agonizing  petitions  we  may  have  offered.  Rather,  we 
shall  thank  our  heavenly  Father  for  those  troubles  and  trials, 
which  met  us  in  our  path,  and  which  kept  us  fast  by  a  throne 
of  grace. 


EXODUS. 

PRAYER    FOR    THE    REMOVAL    OF    THE    PLAGUES. 

And  Moses  and  Aaron  went  out  from  Pharaoh  :  and  Moses  cried  unto  the  Lord,  be- 
cause of  the  frogs  which  he  had  brought  against  Pharaoh.  And  the  Lord  did  ac- 
cording to  the  word  of  Moses :  and  the  frogs  died  out  of  the  houses,  out  of  the 
villages,  and  out  of  the  fields.— i7ar.  viii.  12, 13.    (See  also  30,  31,  and  ix.  33 ;  x.  18.) 

The  time  fixed  in  the  divine  purpose  for  the  deliverance 
of  the  children  of  Israel  from  their  long  and  oppressive  bond- 
age in  Egypt  having  arrived,  God  gives  this  direction  to 
Moses :  "  When  thou  goest  to  return  into  Egypt,  see  that 
thou  do  all  these  wonders  before  Pharaoh  which  I  have  put 
in  thine  hand."  4 :  21.  From  this  requirement,  it  would  ap- 
pear that  the  plan  of  divine  operations  in  Egypt,  designed  to 
effect  the  release  of  God's  people,  had  not  only  been  settled, 

4* 


42  ♦  BIBLE     HISTORY 

but  had  been  announced  to  Moses.  And  as  he  was  com- 
missioned to  superintend  the  process  of  their  dehverance,  this 
annunciation  was  highly  important ;  otherwise,  Moses  would 
not  have  known  how  to  proceed,  except  by  special  and  im- 
mediate revelation,  and  would  have  been  exposed  to  despair 
of  success,  in  view  of  the  strange  and  prolonged  obstinacy 
of  Pharaoh.  "  Which  I  have  put  in  thine  hand  ;"  i.  e.  which 
I  have  commanded,  and  will  enable  thee  to  perform. 

In  fulfillment  of  his  commission,  Moses  presents  himself 
before  Pharaoh  and  announces  his  message.  The  monarch 
demands  some  sign  or  evidence  of  his  own  and  Aaron's  di- 
vine commission.  In  compliance  with  this  reasonable  re- 
quirement, Aaron's  rod  is  turned  into  a  serpent  in  the  mon- 
arch's presence,  presenting  a  miracle,  as  the  highest  possible 
evidence  of  their  divine  commission.  Upon  this,  Pharaoh 
summons  his  wise  men,  or  magicians,  who  attempt  to  de- 
ceive the  monarch,  by  their  feats  of  juggling  or  legerdemain. 
In  this  they  are  successful.  The  illusion  of  Pharaoh  is 
complete,  and  he  refuses  compliance  with  the  divine  com- 
mand to  let  Israel  depart. 

Upon  this,  the  plagues  commence  ;  the  first  of  which  was 
to  turn  the  waters  of  the  Nile  into  blood.  It  can  no  longer 
be  drank,  and  even  the  fish  die  and  putrify  on  the  shores. 
By  digging,  however,  sufficient  is  procured  to  preserve  life  ; 
which,  added  to  the  renewed  enchantments  of  the  magicians, 
fortifies  the  monarch  in  his  obstinacy,  and  in  his  refusal  to 
let  Israel  depart. 

At  the  expiration  of  a  week  the  waters  are  restored,  and 
flow  as  usual.     A  second  plague  commences.     Frogs, 


a  race  obscene, 


Spawn'd  in  the  muddy  beds  of  Nile,  came  forth, 
Polluting  Egypt ;  gardens,  fields,  and  plains 
Were  covered  with  the  pest ;  the  streets  were  fill'dj 
The  croaking  nuisance  lurk'd  in  every  nook ; 
Nor  palaces,  nor  even  chambers  'scaped ; 
And  the  land  stank— so  numerous  was  the  fry. 


•  OF     PRAYER.  43 

From  this  judgment  there  is  no  escape,  and  no  respite, 
Pharaoh  relents;  Moses  and  Aaron  are  recalled,  and  the 
now  wavering  monarch  requests  them  to  entreat  the  Lord  to 
remove  the  plague,  and  Israel  may  depart. 

Moses  assents  ;  and  so  full  of  confidence  is  he  in  God,  as 
a  prajer-answering  God,  that  he  allows  Pharaoh  to  fix  the 
time  for  the  removal  of  the  plague.  That  time  was  "  to- 
morrow." If  it  be  asked,  why  he  did  not  demand  an  instant 
taneous  cessation  of  the  plague,  it  may  be  repHed,  that  per- 
haps he  imagined  that  Moses  would  require  time  to  present 
his  petition  ;  or,  which  is  the  more  probable  supposition,  he 
might  hope  that,  meanwhile,  the  frogs  would,  by  some  other 
means,  be  removed. 

Moses  goes  forth  from  the  presence  of  Pharaoh,  and  enters 
into  the  more  august  presence  of  Jehovah.  And  how  does 
he  pray  ?  He  "  cries."  "  From  the  force  of  the  original," 
remarks  a  commentator,  "  it  is  to  be  at  least  inferred  that 
Moses  prayed  with  great  earnestness  and  intensity  of  spirit, 
if  not  with  special  energy  of  utterance."  He  felt  deeply  for 
the  honor  of  God ;  deeply  for  his  oppressed  brethren  of  the 
house  of  Israel ;  and  deeply  for  Pharaoh,  whose  heart  he 
desired  to  see  relent  mider  manifestations  of  divine  power. 
The  prayer  of  Moses  was  not  merely  a  set  of  words,  which 
he  had  only  to  repeat,  and  the  desired  response  would  come ; 
but  true,  fervent,  intense  supphcation  was  as  essential  to  his 
success,  as,  in  after  ages,  it  was  for  Paul,  or  any  other  apostle, 
or  minister  of  Jesus  Christ.  Indeed,  Moses  in  promising 
Pharaoh  that  the  plague  should  be  stayed  "  to-morrow,"  and, 
perhaps,  at  a  particular  hour,  had  no  special  assurance  from 
God  that  it  should  so  be,  and  therefore  he  might  so  promise 
the  monarch ;  but  Moses  knew  that  God  always  hears  the 
prayer  of  faith,  and,  designing  to  offer  such  prayer,  he  feels 
warranted  in  giving  that  assurance. 

It  is  not  important  to  dwell  upon  the  other  instances  of 
supphcation  by  Moses  in  behalf  of  Pharaoh.     Those  sup- 


44  BIBLE     HISTORY  * 

plications  were  often  repeated,  and  probably  in  more  instan- 
ces than  are  recorded.  But  there  is  one  instance  which 
might  have  affected  a  heart  still  harder  than  Pharaoh's : 
when  (9 :  33)  Moses  goes  forth  out  of  the  city  to  entreat  the 
Lord,  walking  amid  the  most  sublime  and  awful  displays  of 
divine  power — the  lightnings  gleam  with  terrific  flashes,  and 
fireballs  roll  with  horrid  glare  along  the  ground,  while  cor- 
responding thunders  break  in  peals  upon  the  astonished  in- 
habitants ;  calm,  fearless,  and  confiding,  Mosel  walks  forth, 
and,  raising  his  hands  to  heaven,  implores  the  God  of  those 
convulsions  that  there  may  be  "a  hiding  of  his  power." 

From  this  example  of  Moses  learn  two  important  les- 
sons : — 

1.  Ever  be  ready  and  willing  to  pray  for  wicked  men. 
No   matter   how  wicked,  or   hardened   they   may   have 

become.  No  i^jatter  how  often  they  may  have  violated  their 
promises,  nor  what  influences  they  may  have  resisted.  They 
may  have  soHcited  our  prayers,  and  then  have  acted  most 
inconsistently  with  such  requests.  They  may  be  even  in- 
imical to  us  ;  oppressive  in  regard  to  ourselves  and  friends, 
and  in  open  hostility  to  the  plans  and  purposes  of  God  ;  yet, 
on  all  proper  occasions,  we  should  be  ready  to  forgive  them, 
and  be  ready  to  pray  for  them ;  not  once,  nor  twice,  but  as 
often  as  they  desire,  and  even  if  they  make  no  such  request. 
And  our  prayers  should  proceed  from  benevolent  hearts,  and 
out  of  unfeigned  lips. 

2.  Aim  so  to  preserve  and  control  your  temper  towards 
others,  as  to  be  able  to  pray  for  them  affectionately,  what- 
ever provocations  they  may  have  given  you. 

In  this  respect,  Moses  has  set  a  noble  example.  We  hear 
of  no  intemperate  replies  ;  no  reproachful  epithets  ;  no  heated 
and  unwarrantable  threats.  He  acts  with  a  dignity  becom- 
ing an  ambassador  of  God,  and  with  a  calmness  and  kind- 
ness, which  should  ever  characterize  the  christian  statesman. 
His  errand  was  an  important  one,  involving  the  honor  of  God 


OP     PRAYER.  45 

and  the  happiness  of  milHons.  He  bears  himself  accordingly. 
His  provocations  are  great,  but  he  manifests  no  bitterness. 
His  negotiations  are  protracted  and  fruitless,  but  he  evinces 
no  impatience.  From  every  interview  with  this  proud,  impe- 
rious, and  cruel  oppressor,  he  departs  with  a  spirit  with 
which  he  can  properly  enter  the  presence  of  God  and  pray ; 
and  pray  for  him. 


EXODUS. 

THE  WIDOW  AUTHORIZED  TO  PRAY. 

Ye  shall  not  afflict  any  widow  or  fatherless  child.  If  thou  afflict  them  in  any  wise, 
and  they  cry  at  all  unto  me,  I  will  surely  hear  their  cry.  And  my  wrath  shall 
wax  hot,  and  I  will  kill  you  with  the  sword  ;  and  your  wives  shall  be  widows  and 
your  children  fatherless.— J7a:.  xxii.  22—24. 

Here  is  an  express  prohibition  to  afflict  the  widow  and  the 
fatherless  child  ;  and  a  special  warrant,  in  case  they  "  are  in 
any  wise  "  afflicted,  to  cry  unto  God.  He  avows  himself  the 
husband  of  the  one,  and  the  father  of  the  other;  and  the 
righteous  and  ready  avenger  of  the  wrongs  of  both.  "  A 
father  of  the  fatherless,  and  a  judge  of  the  widow,  is  God  in 
his  holy  habitation."  Ps.  68 :  5.  In  thus  forbidding  his 
people  to  afflict  widows  and  orphans,  he  does,  in  fact,  enjoin 
it  upon  them  to  comfort  and  assist  them,  and  to  be  ready  on 
all  suitable  occasions,  to  show  them  kindness.  In  making 
even  just  demands  upon  them,  their  condition  should  be 
considered ;  but  injustice  and  oppression  towards  them  God 
declares  he  will  avenge  by  the  retributions  of  his  providence, 
if  they  cry  to  him. 

And  the  reason  for  this  particular  divine  cognizance  of 
their  cause  is,  that  they  may  have  no  one  to  whom  they  can 
successfully  complain,  or  appeal.  Besides,  they  are  sup- 
posed to  be  unversed  in  business,  destitute  of  advice,  tim- 
orous, and  of  a  tender  spirit.     They  might  find  it  difficult  to 


46  BIBLE     HISTORY 

bring  their  cause  before  a  human  tribunal ;  or,  if  entered 
there,  who  would  espouse  and  manage  it  for  them  ?  Hence, 
God  opens  the  "  Chancery  Court  of  Heaven  "  to  them,  and 
himself  offers  to  plead,  judge,  and  avenge  their  cause. 

The  wo  denounced  against  such  oppressors  is  a  fearful 
one.  They  shall  be  paid  in  kind.  "  Their  wives  shall  be 
widows,  and  their  children  fatherless."  Such  was  the  divine 
decree  under  the  former  dispensation. 

We  will  not  decide  that  it  is  just  so  now  ;  but  the  widow 
and  the  fatherless  have  God  for  a  father  still.  They  are 
authorized  to  bring  their  wrongs  directly  before  him.  And, 
if  he  undertake  for  them,  their  oppressors  have  no  power  to 
thwart  justice,  or  pervert  law,  by  packing  juries,  or  bribing 
judges.     There  is  no  bribing  of  the  Lord  of  Hosts. 

Pray,  then,  ye  widows,  and  ye  fatherless  children  ;  pray  ! 
cry  !  and  he  that  has  said,  "  Remove  not  the  old  landmark, 
and  enter  not  into  the  fields  of  the  fatherless,"  he  "will  plead 
your  cause,"  (Prov.  23  :  10,  U,)  for  he  has  so  promised,  and 
he  is  "  mighty." 

His  truth  forever  stands  secure, 

He  saves  the  oppressed,  he  feeds  the  poor, 

And  none  shall  find  his  promise  vain. 

Such  a  denunciation  may  well  startle  the  oppressor  of  the 
widow  and  the  fatherless.  He  may,  perhaps,  justify  his 
exactions  by  legal  technicalities  ;  or  he  may  imagine  that 
the  manner  in  which  his  ill-gotten  wealth  has  been  obtained 
is  unknown  ;  but  there  is  a  God  who  weighs  all  things  in  a 
righteous  balance,  and  who  sees  through  all  disguises.  And, 
therefore,  what  though  the  oppressor  be  rich  and  prosperous ; 
what  though  his  wife  and  children  be  encircling  him  in  all 
the  flush  of  health,  and  in  all  the  enjoyments  of  life ;  could 
he  look  into  some  retired  chamber,  at  no  great  distance  from 
his  palace,  and  could  he  there  see  the  daughter  of  penury, 
or  the  orphan,  whose  property  has  been  appropriated  to  build 
his  marble  mansion,  or  goes  daily  to  furnish  his  table  with 


OF     PRAYER.  47 

costly  viands  ;  could  he  see  them  bending  before  a  just  God, 
and  pleading  their  cause  with  him  ;  bringing  before  him  his 
own  declaration,  "  I  will  surely  hear  thee,"  would  not  his 
"countenance  change?"  would  not  the  "joints  of  his  loins 
be  loosed,  and  his  knees  smite  one  against  another?" 

Not  for  the  riches  of  Croesus  would  I  live  in  a  habitation 
garnished  with  the  products  of  ill-gotten  wealth ;  nor  would 
I  see  wife  and  children  robed  in  the  silks  of  India,  or  spark- 
ling in  the  gems  of  Golconda,  if  they  must  be  the  price  of 
the  tears  of  the  widow  and  the  orphan.  Rather  would  I 
crave  the  poverty  of  Lazarus  for  myself  and  mine,  than 
know  that  one  prayer — only  one,  went  up  to  heaven  against 
me  j  an  appeal  of  a  widow,  or  a  fatherless  child. 


EXODUS. 


PRAYER    OF    MOSES    FOR    ISRAEL. 

And  the  Lord  said  unto  Moses,  I  have  seen  this  people,  and  behold,  it  is  a  stiff-neckea 
people :  Now  therefore  let  me  alone,  that  my  wrath  may  wax  hot  against  them, 
and  that  I  may  consume  them  :  and  I  will  make  of  thee  a  great  nation.  And 
Moses  besought  the  Lord  his  God,  and  said,  Lord,  why  doth  thy  wrath  wax  hot 
against  thy  people,  which  thou  hast  brought  forth  out  of  the  land  of  Egypt,  with 
great  power,  and  with  a  mighty  hand  1  Wherefore  should  the  Egyptians  speak 
and  say.  For  mischief  did  he  bring  them  out,  to  slay  them  in  the  mountains,  and 
to  consume  them  from  the  face  of  the  earth  ?  Turn  from  thy  fierce  wrath,  and 
repent  of  this  evil  against  thy  people.  Remember  Abraham,  Isaac,  and  Israel,  thy 
servants,  to  whom  thou  swarest  by  thine  own  self,  and  saidst  unto  them,  I  -v^iU 
multiply  your  seed  as  the  stars  of  heaven,  and  all  this  land  that  I  have  spoken  of 
will  I  give  unto  your  seed,  and  they  shall  inherit  it  for  ever.  And  the  Lord  re- 
pented of  the  evil  which  he  thought  to  do  unto  his  people.— 17a;.  xxxii.  9—14. 

In  their  journey  towards  Canaan,  the  IsraeUtes,  having 
reached  the  neighborhood  of  Mount  Sinai,  encamp  by  divine 
direction  at  its  base.  Here  God  proposes  to  enter  into  cove- 
nant with  them,  and  to  dehver  to  them  his  law.  Prepara- 
tions are  made  for  the  sublime  and  august  ceremony.  The 
morning  of  the  appointed  day  is  ushered  in  with  the  visible 
descent  of  a  dense,  dark  cloud,  which  rests  on  the  summit 


48  BIBLE      HISTORY 

of  Sinai,  and  from  which  issue  thunderings  and  lightnings, 
spreading  a  solemn  awe  throughout  all  the  camp  of  Israel. 

In  the  midst  of  this  terrific  display  of  divine  power,  to 
which  are  added  earthquake,  fire,  and  the  presence  of  the 
ministering  angels,  the  covenant  is  proposed,  and  the  law 
delivered.  With  one  voice  the  people  respond:  "All  the 
words,  which  the  Lord  hath  said,  we  will  do,  and  be  obe- 
dient." 

Following  this  "  sight,"  which  was  so  "  terrible,"  that  even 
Moses  said,  "I  exceedingly  fear  and  quake,"  (Heb.  12  ;  21.) 
he  receives  the  divine  command  to  ascend  the  mount.  "  And 
the  sight  of  the  glory  of  the  Lord  was  like  devouring  fire  on 
the  top  of  the  mount,  in  the  eyes  of  the  children  of  Israel." 
Towards  this  cloud  of  glory  Moses  proceeds — he  enters  it, 
and  there,  for  nearly  forty  days  and  forty  nights,  divinely  sus- 
tained, he  holds  communion  with  God,  and  receives  instruc- 
tions in  regard  to  the  Tabernacle ;  its  construction  and  fur- 
niture ;  and  in  regard  to  the  worship  of  God,  its  ministers 
and  ceremonies. 

While  thus  employed,  and  just  as  he  was  on  the  eve  of 
returning,  an  event  transpired  in  the  camp  of  Israel,  which, 
as  an  exhibition  of  depravity,  had  never  been  paralleled. 
Daily  fed  by  manna  from  heaven;  daily  refreshed  by 
water  from  the  smitten  rock;  surrounded  by  miracles  of 
might  and  benignity,  wrought  daily  for  their  comfort  and 
support;  who  could  have  anticipated  that,  in  defiance  of  the 
command,  "  Thou  shalt  have  no  other  gods  before  me ;  thou 
shalt  make  no  graven  image,"  to  which  they  had  so  lately 
and  so  solemnly  promised  obedience;  they  should  so  soon 
demand  the  fabrication  of  a  molten  image,  "  thus  changing 
the  glory  of  God  into  the  likeness  of  an  ox,  that  eateth 


grass 


?" 


Yet  such  was  the  scene  transpiring  in  the  camp  of  Israel, 
when  the  interview  between  God  and  his  servant  Moses  was 
about  to  terminate.     Impatient  at  the  delay  of  the  latter,  and 


OF      PRAYER.  49 

pretending  that  they  knew  not  what  had  become  of  him,  but 
in  reahty  "disrehshing  a  pm'ely  spiritual  worship,"  the  Israel- 
ites prefer  their  request  to  Aaron,  "to  make  them  gods  who 
should  go  before  them,"  and  even  clamorously  demand  of  him 
a  compliance  with  their  wishes.  And  to  a  demand,  so  unnat- 
ural and  Heaven-daring,  what  does  the  associate  of  Moses 
reply  ?  Does  he  remonstrate  ?  Filled  with  grief  and  dismay, 
does  he  chide  ?  Does  he  denounce  the  judgment  of  Heaven 
upon  them  ?  Perhaps  so,  in  the  first  instance,  although  the 
sacred  narrative  accords  to  him  no  such  extenuating  merit. 
But,  if  so,  at  length,  he  yields ;  the  minister  of  religion  becomes 
an  accessory  to  gross  and  insulting  idolatry;  and  he,  who 
should  have  guarded  the  divine  honor  at  the  sacrifice  of  his  life, 
himself  fashions  a  molten  calf,  and  superintends  the  sacri- 
fice offered  unto  the  dumb  and  senseless  idol. 

Thus,  in  the  very  sight  of  the  most  awful  and  sublime 
manifestations  of  the  divine  power  and  glory;  Sinai's  summit 
still  invested  with  the  S3aTibols  of  the  divine  presence,  and 
Moses  still  with 'God  on  the  mount,  this  people,  whom  God 
had  rescued  from  a  bondage  of  centuries,  and  cruel  as  it  had 
been  long ;  whom  he  had  conducted  through  the  channels  of 
the  sea ;  whom  he  had  fed,  and  was  still  feeding  with  bread 
from  heaven ;  whose  thirst  he  was  slaking  with  water,  which 
rolled  by  their  side  as  they  journeyed  ;  this  people,  thus  res- 
cued, fed,  clothed,  preserved  by  a  constant  miracle,  are  boiu- 
ing  doicn  to  a  senseless  idol  1     Who  could  have  thought  it  ? 

God's  eye  is  upon  them,  and  it  kindles  with  holy  indigna- 
tion. "Go,  get  thee  down,"  says  he  to  Moses,  "for  thy  peo- 
ple which  thou  broughtest  out  of  the  land  of  Egypt  have 
corrupted  themselves."  God  speaks  as  if  this  people  had 
forfeited  all  right  longer  to  be  considered  his  people,  and  as 
if  he  was  about  to  cast  them  off.  And  why  should  he 
longer  bear  with  them?  Why  not  now,  in  view  of  this 
strange  and  wanton  violation  of  their  covenant,  write  upon 
them,  "  Lo-Ammi,  Thou  art  not  my  people  /" 

5 


50  BIBLE     HISTORY 

Moses  is  ready  to  descend,  to  interpose  and  prevent,  if  possi- 
ble, the  continuance  of  this  infatuated  and  monstrous  idolatry; 
when  God  again  addresses  him.  "This  is  a  stiff-necked 
people;  now,  therefore,  let  me  alone,  that  my  wrath  may  wax 
hot  against  them,  and  that  I  may  consume  them;  and  I 
will  make  of  thee  a  great  nation." 

Does  God  then  forbid  his  servant  to  jway  for  them  ?  May 
he  not  intercede  ?  Moses  had  attempted  no  mediation ;  had 
offered  no  supplication.  But  it  is  apparent  that  God  feels 
that  if  he  should  cry,  as  he  might  cry,  he  would  prevail. 
"  The  words  which  seem  to  forbid,  are  really  intended,"  says  a 
commentator,  "to  encourage  Moses  in  his  suit.  They  are 
not,  indeed,  a  positive  command  to  him  to  pray  in  behalf  of 
Israel ;  but  they  indicate  what  it  was  that  would  stay  the  di- 
vine hand;  and  were  equivalent  to  saying,  "If  you  intercede 
for  them,  my  hands  are  tied,  and  I  cannot  execute  the  de- 
served vengeance."  Blessed  power  of  prayer  !  "Able,  after 
a  sort,"  as  Trapp  says,  "  to  transfuse  a  palsy  into  the  hand 
of  Omnipotence." 

But  the  proposal  of  God  to  Moses — will  he  surmount  that  ? 
"  I  will  make  of  thee  a  great  nation."  Oh !  thou  man  of 
God,  what  a  trial  of  thy  spirit !  What  an  appeal  to  the  am- 
bition, which  may  be  latent  in  thy  heart !  Thou  offered  the 
occupation  of  the  high  and  exalted  station  of  Abraham ! 
Thou  to  become  the  father  of  the  faithful !  Canaan  thine 
inheritance,  and  thine  the  blessings  of  that  covenant,  which 
in  future  j'-ears,  will  give  through  the  line  of  thy  posterity  a 
Savior  to  the  world ! 

Will  Moses,  in  view  of  such  personal  interest ;  such  prom- 
ised honors  ;  will  he  pray  1 

What  a  delightful  exhibition  does  he  give  of  the  magna- 
nimity and  benevolence  of  his  heart !  Pray  ! — he  not  pray  ? 
See  how  he  seizes  the  first  favorable  moment  to  throw  him- 
self, in  all  the  ardor  of  earnest  and  importunate  entreaty,  into 
the  breach.  "  Why  doth  thy  wrath  wax  hot  against  thy 
people,"  ^c. 


OP     PRAYER.  .  f)l 

"  The  prayer  of  Moses  on  this  occasion  contains  a  three- 
fold plea;  (1.)  Th-at  God  would  not  reflect  upon  his  own 
wisdom,  by  so  soon  destroying  what  he  had  employed  so 
much  power  to  preserve.  (2.)  That  Ke  would  not  give  ad- 
vantage to  the  Egyptians  to  glory  over  the  ruin  of  a  race 
whom  they  so  much  hated.  (3.)  That  he  would  remember 
his  covenant  promises  to  Abraham,  Isaac,  and  Jacob,  The 
second  of  these  arguments  he  prosecutes  in  the  passage  be- 
fore us,  and  in  doing  so  shows  that  he  had  the  glory  of  God 
quite  as  much  at  heart  as  the  welfare  of  Israel.  Aware  that 
the  ^yes  and  the  tongues  of  Egypt,  and  the  surrounding  na- 
tions, were  intent  on  finding  matter  of  malicious  triumph 
over  a  people  so  signally  delivered  from  bondage,  so  miracu- 
lously sustained,  so  wondrously  conducted,  he  would  at  all 
hazards  preclude  every  ground  and  occasion  upon  which  the 
divine  glory  could  be  blemished  in  the  estimate  of  his  ene- 
mies. Should  the  chosen  people  now,  after  such  illustrious 
displays  of  divine  power  in  their  behalf,  perish  under  the 
stroke  of  deserved  wrath,  what  would  be  more  natural  than 
that  fickleness  or  impotence  should  be  imputed  to  their  cove- 
nant God,  and  thus  his  holy  name  be  blasphemed  on  every 
side  1  All  that  had  been  thus  far  done  would  go  for  nothing, 
and  to  human  appearance  the  Most  High  would  '  disgrace 
the  throne  of  his  glorj'-.'  But  this  was  a  consequence  which 
the  pious  heart  of  Moses  could  not  endure  to  contemplate, 
and  therefore  is  he  so  emphatic  in  urging  the  question, 
'what  will  the  Egyptians  say?'  " 

But  the  great  argument  of  all  is  the  promise  made  to  the 
fathers.  "  To  the  fulfillment  of  this  promise  the  veracity  of 
God  would  have  been  pledged,  had  it  been  given  simply  in 
the  form  of  a  plain  declaration  ;  but  there  was  more  than 
this ;  it  was  a  promise  confirm.ed  by  an  oath,  and  an  oath 
sworn  by  himself,  than  whom  he  could  swear  by  no  greater. 
Consequently  nothing  could  be  conceived  more  binding  by 
v/hich  the  honor  of  divine  truth  could  be  engaged  to  the  per- 


52  BIBLE     HISTORY 

formance  of  its  stipulations.  It  is  as  if  he  had  said,  'Lord, 
if  thy  people  be  now  destroyed,  shall  not  thy  promise  fail  for 
evermore  ?  And  shall  their  unbelief  be  allowed  to  make  thy 
truth  of. none  effect?  *  God  forbid.'" 

If  there  was  ever  a  case  in  which  prayer  might  have 
failed,  was  it  not  this  ?  Who  could  expect  the  Lord  to  be 
propitiated  towards  a  people  so  ungrateful ;  so  insulting  ;  so 
rebellious  !  Yet  Moses  prevails.  And  we  have  the  divine 
attestation  to  the  prevalence  of  his  prayer ;  for  the  Psalmist 
declares,  "he  loould  have  destroyed  them,  had  not  Moses,  his 
chosen,  stood  before  him  in  the  breach." — Ps.  106.  23. 

Wonderful  the  efficacy  of  prayer  !  And  ^yonderful  the  for- 
bearance and  condescension  of  God ! 


EXODUS. 

SECOND    PRAYER    OF    MOSES. 


And  it  came  to  pass  on  the  morrow,  that  Moses  said  unto  the  people,  Ye  have 
sinned  a  great  sin  :  and  now  I  will  go  up  unto  the  Lord ;  peradventure  I  shall 
make  an  atonement  for  your  sin.  And  Moses  returned  unto  the  Lord,  and  said, 
Oh,  this  people  have  sinned  a  great  sin,  and  have  made  them  gods  of  gold.  Yet 
now,  if  thou  wilt  forgive  their  sin  :  and  if  not,  blot  me,  1  pray  thee,  out  of  thy  book 
which  thou  hast  written.  And  the  Lord  said  unto  Moses,  Whosoever  hath  sinned 
against  me,  him  will  I  blot  out  of  my  book.  Therefore  now  go,  lead  the  people 
up-to  the  place  of  which  I  have  spoken  unto  thee :  Behold,  mine  angel  shall  go 
before  thee  -.—Ex.  xxxii.  30—34. 

We  have  seen  Moses  prevail  with  God  in  the  mount,  to 
forego  "  the  evil  which  he  thought  to  do  unto  his  people." 
His  request  being  granted,  he  descends  the  mountain,  and 
approaches  the  scene  of  mirth  and  idolatry.  There  stood 
the  "  molten  calf,"  the  monument  of  folly  and  madness  ;  and 
there  was  the  festive  dance  of  God's  chosen  people  around 
it ;  the  evidence  of  impiety  and  rebellion. 

It  was  a  sight  for  which,  meek  as  the  man  of  God  was, 
and  apprised  as  he  had  been  of  what  was  transpiring  in  the 
camp  of  Israel,  he  was  ill  prepared.     There  was  such  an 


OF      PRAYER.  53 

abuse  of  divine  goodness  ;  there  was  such  an  insult  upon  the 
divine  majesty  ;  such  a  stain  cast  upon  the  divine  glory,  that 
we  may  well  imagine  that  a  holy  indignation  fired  the  bo- 
som of  Moses.  The  sequel  proves  the  supposition  true.  He 
had  borne  from  the  mount  "  the  tables  of  the  testimony ;" 
the  workmanship  of  God ;  "  hewn,"  as  Jewish  tradition 
would  have  it,  "  out  of  the  sapphire  of  the  throne  of  his  glory  ;" 
these,  so  sacred,  considering  their  origin,  and  still  more 
sacred,  viewed  as  containing  the  imperative  law  of  Jehovah ; 
these,  Moses  dashes  like  a  potter's  vessel  to  the  ground,  in 
the  sight  of  all  Israel.  It  savored  of  rashness  in  appearance, 
but  a  divine  impulse  doubtless  actuated  him.  It  was  a  sig- 
nificant action,  denoting  that  from  the  covenant,  which  his 
people  had  so  sacrilegiously  violated,  God  might  justly  con- 
sider himself  released. 

Hope,  however,  sprung  to  the  bosom  of  Moses,  and  imme- 
diately he  addresses  himself  to  the  emergency.  The  idol 
god  is  reduced  to  powder,  which  is  mingled  with  water,  and 
the  people  compelled  to  drink  it.  Aaron  is  summoned  to  ac- 
count for  the  weak  and  guilty  part  he  had  taken  in  the  trans- 
action, which  he  attempts  rather  to  explain,  than  to  justify. 
The  Levites  are  called  to  vindicate  the  divine  honor,  by  put- 
ting to  the  sword  neighbor,  friend,  relative ;  whosoever  is 
found  in  open  defiance  in  the  camp.  They  enter  upon  the 
painful  commission,  and  before  night-fall  three  thousand 
pallid  corpses  upon  the  field  proclaim  how  fearful  it  is  to 
give  an  idol  the  place  of  the  Hving  God. 

Thus  the  sullied  honor  of  God  is  vindicated  ;  the  reproach- 
ful idolatry  of  his  people  condemned.  But  so  deeply  is  the 
heart  of  Moses  afi^ected,  that  he  must  bewail  before  the  Lord 
the  wickedness  and  ingratitude  of  the  people,  and  again  lay 
before  him  the  subject  of  their  forgiveness.  Accordingly  he 
retires  to  prostrate  himself  before  the  mercy-seat.  In  tones 
of  impassioned  and  pathetic  eloquence  he  breaks  forth  :  "  Oh  ! 
this  people  have  sinned  a  great  sin  !"    He  knew  it ;  he  felt  it 


54  BIBLE     HISTORY 

in  all  its  enormity,  and  his  spirit  is  overwhelmed  on  account 
of  it. 

The  heart  which  is  broken  for  sin,  never  attempts  to  con- 
ceal its  sense  of  its  guilt  and  demerit.  It  is  ready  to  confess  ; 
it  must  confess.     So  the  Psalmist : 

While  I  keep  silence,  and  conceal 

My  heavy  guilt,  within  my  heart, 
What  torments  doth  my  conscience  feel ! 

What  agonies  of  inward  smart ! 

Moses,  standing  in  the  place  of  his  people,  and  feehng  all 
their  turpitude,  cannot  ask  the  divine  forgiveness,  until  he 
has  made  ample  confession  of  their  sin.  Hence  the  lan- 
guage employed :  "  they  have  sinned  a  great  sin." 

With  this  confession,  he  ventures  to  supplicate  for  their 
forgiveness.  "  If  thou  wilt  forgive  their  sin  ;"  he  pauses  ; 
what  would  he  say?  Fie  leaves  the  sentence  unfinished, 
adding,  "  if  thou  wilt  not  forgive  them,  blot  me,  I  pray  thee, 
out  of  thy  book,  which  thou  hast  written ;"  if  they  must 
be  destroyed,  and  that  be  thy  determination,  let  me  die  with 
them,  for  I  would  not  survive. 

Through  the  grace  of  God,  Moses  is  again  successful. 
God  replies  by  assuring  him  that,  as  a  nation,  the  Israelites 
should  not  be  destroyed  ;  but  that  condign  punishment  should 
fall  upon  the  guilty.  And  as  a  further  token*  of  his  being 
accepted,  God  promises  that  his  "angel"  shall  go  before  them 
to  the  land  whither  they  were  bound ;  meaning  that  either 
the  '-pillar  of  cloud,"  or  his  "  special  providence"  shall  accom- 
pany them,  notwithstanding  their  recent  Heaven-provoking 
revolt. 

Thus  we  see  the  power  of  humble,  yet  importunate  prayer. 
But  what  condescension  in  God,  to  listen  to  the  voice  of 
mortal  man,  in  behalf  of  a  people  worshiping  a  senseless 
idol,  while  the  glory  of  Jehovah  was  "  as  devouring  fire"  on 
the  mount !    What  honor  is  put  upon  Moses  himself!    Happy 


OF     PRAYER.  55 

the  nation  which  has  rulers  who  can  throw  themselves  into 
the  "  breach,"  when  national  sins  are  inviting  the  wrath  of 
God.  But  for  Moses,  Israel  would  have  been  blotted  out, 
and  the  blessings  of  the  covenant  transferred  to  others. 

O  may  the  sons  of  men  record, 
The  wondrous  goodness  of  the  Lord ! 
How  great  his  works !  how  kind  his  ways  ! 
Let  ev'ry  tongue  pronounce  his  praise. 

Yet  the  sequel  may  admonish  those  who  are  spared 
through  the  intercession  of  the  righteous,  that  some  of  the 
consequences  of  their  sins  may  remain,  and  still  be  suffered. 
From  a  condign  and  immediate  punishment,  the  Israelites 
were  exempted  ;  but  God  assures  them,  that  if  he  shall  have 
occasion  to  visit  them  in  judgment  for  future  offences,  he 
will  remember  this,  and  increase  their  punishment  on  account 
of  it.  Accordingly,  a  tradition  exists  among  the  Jews  to 
this  day,  that  whatever  afflictions  their  nation  has  experi- 
enced, there  has  been  mingled  at  least  one  ounce  of  the 
golden  calf 

Happy  is  it  if,  when  we  have  sinned,  and  have  been  for- 
given, either  through  the  supplications  of  our  Christian  friends. 
or  at  the  instance  of  our  own  penitential  cries,  we  do  not 
again  "  turn  to  folly."  Let  us  remember,  that,  at  length,  we 
may  so  sin,  that  though  "  Moses  and  Samuel  should  stand 
before  the  Lord  for  us,"  God  would  not  hear  them. — Jer. 
15:  L 


66  BIBLE     HISTORY 


EXODUS. 

THIRD    PRAYER    OF    MOSES. 

And  Moses  said  unto  the  Lord,  See,  thou  sayest  unto  me,  Bring  up  this  people  :  and 
thou  hast  not  let  me  know  whom  thou  wilt  send  with  me.  Yet  thou  hast  said,  I 
know  thee  by  name,  and  thou  hast  also  found  grace  in  my  sight.  Now  therefore, 
I  pray  thee,  if  I  have  found  grace  in  thy  sight,  shew  me  now  thy  way,  that  I  may 
know  thee,  that  I  may  find  grace  in  thy  sight :  and  consider  that  this  nation  is  thy 
people.  And  he  said,  my  presence  shall  go  with  thee,  and  I  will  give  thee  rest. 
And  he  said  unto  him,  If  thy  presence  go  not  with  me,  carry  us  not  up  hence. — 
Ex.  xxxiii.  12—15  :  also,  18—23. 

Moses,  for  the  third  time,  is  prostrate  before  God ;  and 
the  prayer  which  he  now  offers,  seems  to  be  a  continuation, 
or  rather  renewal  of  that  which  he  offered  when  he  returned 
unto  the  Lord,  32:  31.  In  that  interview  with  God,  he  ob- 
tained a  promise  that  an  "  angel "  should  accompany  him  in 
conducting  the  children  of  Israel  to  Canaan,  32 :  34.  But 
here  the  subject  is  renewed,  evidently  with  a  desire  on  his 
part  to  secure  the  same  guiding  hand  which  Israel  had 
enjoyed.  Thus  far,  the  "  cloudy  pillar "  had  conducted 
their  march.  Was  this  symbol  of  the  divine  presence  still 
10  go  before  them  ?  or,  were  they  henceforth  to  trust  to  the 
more  ordinary  providence  of  God  ?  Moses  wished  his  doubts 
resolved ;  he  wished  his  heart  to  be  set  at  rest  on  a  point  of 
so  much  importance. 

Mark  the  manner  of  his  plea :  "  See,  thou  sayest  unto  me, 
Bring  up  this  people :  and  thou  hast  not  let  me  know,"  i.  e. 
not  specifically,  "  whom  thou  will  send  with  me.  Yet  thou 
hast  said,  I  know  thee  by  name,  and  thou  hast  also  found 
grace  in  my  sight."  Moses  had  satisfactory  evidence  that 
God  regarded  him  as  his  friend,  as  he  had  had  before  assur- 
ances of  the  divine  favor ;  inasmuch  as  God  had  offered  to 
destroy  the  whole  nation  of  Israel,  and  bestow  upon  him  the 
blessings  designed  for  them.  Might  he  not,  then,  venture  to 
ask  that  God  would  manifest  his  "  way,"  his  mind  to  him, 


OF     PRAYER.  57 

in  reference  to  the  course  he  should  pursue  in  conducting  the 
children  of  Israel  to  their  destined  inheritance ;  and  especially 
that  he  would  favor  him  and  them  with  the  guardianship  and 
guidance  of  the  "  angel  of  his  presence." 

And  to  these  personal  considerations,  he  now  adds  others, 
growing  out  of  their  relationship  to  God :  "  Consider  ths,t 
this  nation  is  thy  people."  God  had  long  before  adopted 
their  fathers  ;  he  had  made  them  "  exceedingly  great  and 
precious  promises  ;"  he  had  watched  over  the  nation  in  Egypt 
with  a  divine  and  parental  care  ;  he  had  effected  their  deliv- 
erance by  means  of,  and  amidst  the  sublime  manifestations 
of  his  power ;  for  them  he  had  poured  out  water  from  the 
rock,  and  rained  bread  from  heaven.  Moses  bethought  him- 
self of  all  these  tokens  of  God's  interest  in  this  people,  and 
now  he  asks,  "  wilt  thou  now  forsake  them  ?  If  thy  pres- 
ence, thy  special  presence,  go  not  with  us,  carry  us  not  up 
hence.  Better  that  we  should  fail  and  fall  in  the  wilderness. 
And  unless  the  '  pillar  of  cloud '  guide  us,  as  it  has  done, 
how  shall  we  know  that  we  have  found  favor  in  thy  sight  ? 
Go  with  us,  as  thou  hast  done,  and  we  shall  know  that  we 
are  the  '  peculiar  people  '  of  God,  separated  by  him  from  the 
heathen  nations  of  the  world,  to  maintain  his  holy  worship, 
to  observe  his  ordinances  and  statutes,  and  to  convey  to 
future  generations  the  inestimable  blessings  promised  in  the 
covenant." 

Such  is  an  outhne  of  the  fervent  supphcation  of  Moses. 
And  how  is  it  received  1  An  immediate  and  definite  assur- 
ance is  given  him  that  it  shall  be  as  he  has  asked.  The 
same  gracious  symbol  of  the  divine  presence  enjoyed  by  them 
since  their  departure  from  Egypt  should  accompany  them, 
till  they  reached  the  land  of  their  inheritance,  and  he  "  would 
give  them  rest."  They  should  subdue  their  enemies  ;  which, 
having  accomplished,  they  should  sit  "  each  one  under  his 
vine  and  fig-tree,  having  none  to  molest  them,  or  make  them 
afraid." 


53  BIBLE     HISTOE.Y 

Let  us  pause,  and  consider  the  efficacy  of  prayer.  Before 
us  is  a  nation,  a  whole  nation,  guilty  of  ingratitude  the  most 
offensive,  and  of  idolatry  the  most  senseless  and  provoking. 
And  before  that  nation,  as  they  are  encamped  round  about 
Sinai,  are  the  most  magnificent  displays  of  Jehovah's  power. 

His  voice,  with  terror  in  the  sound, 

Through  clouds  and  darkness  breaks; 
'All  heaven  in  lightning  shines  around, 
And  earth  with  thunder  shakes. 

Yet,  behold  them  prostrate  by  thousands,  paying  homage 
to  a  calf !  Was  there,  in  all  time,  a  more  humiliating  spec- 
tacle ?  Was  it  strange  that  the  indignation  of  Jehovah  was 
like  devouring  fire  ?  Was  it  not  yet  more  strange  that  he 
should  have  restrained  himself,  and  suffered  Moses  to  inter- 
cede in  their  behalf?  A  few,  may  be,  would  not  join  in 
with  the  unhallowed  worship,  but  we  read  of  none — no,  not 
one — ready  to  unite  with  Moses  in  deprecating  the  wrath  of 
Jehovah.  He  stands  forth  alone.  He  prays  ;  prays  for  a 
nation — a  nation 


more  obnoxious  at  that  hour. 


Than  Sodom  in  her  day  had  pow^r  to  be ; 

And  wonderful,  most  wonderful,  he  is  heard ;  he  secures 
their  pardon  ;  he  procures  a  blessing  for  all. 

Hence,  learn  what  an  individual  may  accomplish  !  God 
has  set  bounds  to  the  billows  of  the  ocean ;  the  earth  itself 
must  revolve  in  her  prescribed  orbit;  the  eccentric  comet 
must  return  from  her  "  voyage  of  awful  length  ;"  but  where 
is  the  limit  to  the  efficacy  of  "  the  fervent,  effectual  prayer  of 
a  righteous  man  ?"  On  which  page  of  the  sacred  oracles  is 
it  inscribed,  in  respect  to  the  humble  supplicant,  "  thus  far 
thou  mayest  prevail,  but  no  farther?"  Blessed  truth!  God 
can  hear  one  for  thousands  ;  one  for  millions  ;  a  president  for 
a  state  ;  a  monarch  for  a  kingdom.  And  if  one  may,  and, 
in  times  of  emergency,  should  thus  plead,  how  will  men  in 


OF     PRAYER.  59 

office  and  authority  excuse  themselves  in  the  neglect  of  a 
duty,  which,  if  faithfully  performed,  may  be  of  more  avail 
than  the  most  numerous  armies,  and  the  most  firmly  con- 
structed fortifications  ? 

How  many  of  the  presidents  of  this  republic  have  been 
praying  men  ?  How  many  of  our  governors  feel  it  incum- 
bent on  them  to  pray  specifically,  ardently,  for  the  people 
over  whom  they  preside  ?  Who  of  our  generals  retire  to 
their  tents  to  hold  converse  with  God,  and  ask  for  blessings 
on  the  armies  which  they  lead  ?  Emperors,  kings,  queens, 
princes — hov/  many  of  them,  in  times  of  national  sins,  imitate 
the  example  of  Moses  ?  Yet  we  learn  what  such  might  do, 
and  what  blessings  they  might  prove  to  the  nations  among 
whom  they  dwell,  and  over  whose  destinies  they  preside. 

We  return  again  to  Moses.  He  had  obtained  one  import- 
ant blessing,  which  conveyed  joy  and  assurance  to  his  heart, 
But,  now,  there  was  another  blessing — one  of  a  more  personal 
nature,  and  which,  doubtless,  was  suggestsd  by  those  divine 
manifestations,  the  "  Shekinah,"  the  "  pillar  of  cloud  by  day, 
and  pillar  of  fire  by  night ;"  the  "  sapphire  throne,"  seen  by 
Moses  and  the  elders  of  Israel,  24 :  10,  those  different  forms 
in  which  God  had  revealed  himself.  What  did  these  v/on- 
drous  symbols  involve?  What  lay  behind?  And  were 
there  not  brighter  glories  which  mortal  eyes  might  behold  ? 
Might  he  not  wish — not  to  gratify  a  vain  curiosity,  but  as  a 
means  of  a  more  perfect  assimilation  to  God,  as  such  holy 
communion  would  contribute  to  effect — might  he  not  venture 
to  ask,  "  making  one  concession  an  argument  for  seeking 
another,"  a  sight  of  the  more  unclouded  glory  of  his 
Maker  ? 

But  what  was  it  Moses  desired  ;  a  sensible  manifestation  ? 
some  bright  and  corporeal  vision  ?  or,  was  it  a  mental  appre- 
hension of  the  divine  perfections,  as  they  exist  in,  and  are 
connected  with  the  spiritual  essence  of  Jehovah?  We 
should   speak  with   caution   on   a  subject  so  solemn  and 


60  BIBLE      HISTOnY 

recondite.  We  may  not  be  positive,  but  it  would  seem  f.nat 
he  had  in  view  some  visible  glory;  something  which  he 
desired  to  behold,  and  which,  if  his  request  was  granted,  he 
expected  to  behold  with  his  mortal  eye.  Who  can  say  that 
it  was  not  "  the  brightness  of  the  Father's  glory  "  which  he 
desired  to  see ;  "  the  express  image  of  his  person  ;"  some 
corporeal  or  visible  manifestation  of  the  Messiah — that  Me- 
diator, through  whom  he  might  have  understood  the  Infinite 
Father  designed  to  exhibit  himself  to  his  saints  to  all  eter- 
nity, and 

Shed  sweet  glories  on  them  all  1 

But,  whatever  it  was  that  Moses  asked,  God  was  pleased 
to  grant,  so  far  as  "  he  had  ability  to  receive  it."  As  to  a 
full,  unclouded  view  of  the  divine  glory,  that  he  could  not 
enjoy,  and  live.  It  was  a  splendor  which  would  overpower  ; 
an  effulgence  which  would  extinguish  life, 

But,  with  inexpressible  kindness  and  condescension,  God 
assures  him  that  he  shall  be  favored  with  a  softened  view  of 
his  glory ;  not  the  full  view  of  his  face,  that  no  man  could 
see  and  live,  but  with  a  vision  of  him  after  he  had  passed, 
and  which  might  be  denominated  his  "  hinder,"  or  "retiring  " 
glory.  That  he  might  see ;  that  he  could  see  ;  but,  even  for 
such  a  view,  he  must  enter  a  cleft  in  the  rock,  and  be  shielded 
by  the  divine  hand.  That  hand  would  be  removed,  when 
Moses  might  gaze  with  safety  upon  the  softened  glory  of  his 
Maker. 

The  day  following,  the  prayer  of  Moses  is  answered. 
He  ascends  the  mountain  alone.  He  repairs  to  the  rock,  and 
retires  to  the  cleft.  Not  an  Israelite  may  be  seen,  even  on 
the  skirt  of  the  mountain  ;  not  a  beast  may  touch  it,  during 
the  solemn  and  mysterious  interview  between  God  and  his 
servant  Moses. 

Let  us  not  hope  to  reach  the  feelings  of  the  favored  leader 
of  Israel.     A  holy  awe  pervades  his   soul.     A  deep,  and, 


OF     PRAYER.  01 

perhaps,  oppressive  sense  of  the  approaching  scene  settles  on 
his  heart.  At  length,  the  hand  of  Jehovah,  probably  some 
cloudy  medium,  covers  the  cleft.  The  insufferable  brightness 
passes.     The  cloud  is  withdrawn,  and 


Let  us  attempt  no  further  description  of  the  scene.  Rather 
let  us  join  this  favored  man  of  God,  in  the  homage  he  pays, 
as  he  bows  and  worships.  Let  us  unite  in  the  devout  and 
lofty  gratitude,  which,  we  may  well  suppose,  bursts  from  his 
lips,  as  he  hears — hears  for  himself;  hears  for  sinning  Israel; 
hears  for  us,  and  all  mankind — the  proclamation  so  full  of 
goodness  and  salvation :  "  The  Lord,  the  Lord  God,  merciful 
and  gracious,"  &c.  "I  will  make  my  goodness  to  pass 
before  thee,"  said  God.  That  goodness  was  love  embodied ; 
and,  as  it  passed,  it  shone  in  all  its  native  glory,  too  effulgent 
for  the  eye  of  Moses,  except  that  he  saw  it  retiring. 

Thus  was  Moses  preeminently  favored.  Thus  he  beheld 
a  "similitude  of  the  Lord,"  Numb.  12:  6 — 8;  some  such 
view  as  Elijah  had,  in  after  times,  near  that  very  spot ;  some 
such  view  as  the  disciples  also  enjoyed,  in  still  later  days, 
when  Jesus  was  transfigured  before  them,  and  in  the  presence 
of  Moses  and  Elijah. 

But  few  of  the  children  of  God  have  been  so  honored  and 
blessed  as  was  Moses  and  these  other  servants  of  Jesus. 
The  same  necessity,  perhaps,  does  not  exist  for  such  man- 
ifestations in  their  case,  nor  are  they  prepared  for  them.  But 
there  have  been  many  who  have  enjoyed  seasons  of  delight- 
ful, and  even  rapturous  communion  with  Christ ;  whose 
visions  of  his  glory  have  been  ravishing  and  absorbing ;  and 
which,  if  they  have  not  caused  their  face  to  shine,  as  did 
that  of  Moses,  have  spread  moral  beauty  and  loveliness 
through  the  soul.  Such  manifestations  some  children  of 
God  enjoy,  while  on  their  journey ;  and  even  brighter  mani- 
festations, as  they  draw  towards  its  close.     Why  should 

6 


62  BIBLE      HISTORY 

they  not  ?  Why  should  not  Jesus  reveal  himself  to  them  ? 
They  love  him  purely  and  ardently.  Why  should  he  not 
bring  them  into  his  banqueting-house,  and  open  to  them  his 
heart  of  love  1  Why,  when  just  entering  the  Celestial  City, 
should  he  not  come  to  them  ?  Why  not  part  the  vail,  and 
let  them  look  in  upon  that  glorious  city,  where  God  shines 
in  one  unclouded  day,  and  which  is  so  soon  to  bo  their  eter- 
nal residence  ?  I  have  seen  some  such  death-beds,  where 
the  soul  was  filled  with  "  joy  unspeakable,  and  full  of  glory," 
when  it  exultingly  exclaimed : 

Jesus  !  the  vision  of  thy  face 

Hath  overpowering  charms ; 
Scarce  shall  I  feel  death's  cold  embrace, 

With  Christ  within  my  arms. 

Then,  while  ye  hear  my  heartstrings  break, 

How  sweet  my  minutes  roll ! 
A  mortal  paleness  on  my  cheek, 

But  glory  in  my  soul ! 

Oh !  how  little  do  men  of  the  world  know  of  the  glory  of 
Jesus,  or  of  the  joy  of  communion  with  him  !  I  wish  they 
could  see  him  as  he  is  sometimes  seen  by  his  children ;  I 
wish  they  could  realize  the  bliss  which  his  love  imparts. 
The  brightest  objects  of  earth  v/ould  then  fade,  and  the  most 
intoxicating  cup  of  pleasure  would  then  be  easily  relinquished. 
They  would  not  wonder  at  the  holy  ecstasy  of  a  dying 
Payson,  nor  at  the  "wonderful  glory"  seen  by  a  departing 
Evarts. 


OF     PRAYER  63 


NUMBERS. 

PRAYER    ON    REMOVING    THE    ARK    FROM    IIOREB. 

And  they  departed  from  the  mount  of  the  Lord  three  days'  journey :  and  the  ark 
of  the  covenant  of  the  Lord  went  befoi-e  them  in  the  three  days'  journey  to  search 
out  a  resthig-place  for  them.  And  the  cloud  of  the  Lord  was  upon  them  by  day, 
when  they  went  out  of  the  camp.  And  it  came  to  pass,  when  tlie  ark  set  forward, 
that  Moses  said.  Rise  up,  Lord,  and  let  thine  enemies  be  scattered  ;  and  let  them 
that  hate  thee  flee  before  thee.  And  when  it  rested,  he  said,  Return,  O  Lord,  unto 
the  many  thousands  of  Israel.— Numb.  x.  3.3—36. 

The  Israelites  had  abode  in  tlie  wilderness  of  Sinai,  near  the 
base  of  Horeb,  about  a  year,  10 :  11,12.  Deut.  1:6.  But  now, 
by  divine  direction,  they  were  to  renew  their  journey  towards 
Canaan.  Accordingly,  the  needful  preparations  were  made  ; 
the  tents  v^'cre  struck  and  folded ;  the  tabernacle  was  taken 
down,  and  carefully  packed  for  removal.  The  several  tribes 
were  arranged  in  their  divinely  designated  order;  the  trumpets 
sounded  an  "  alarm,"  and  they  left  "  the  mount  of  the 
Lord," — a  spot  long  likely  to  be  remembered  by  them  as  the 
place  where  they  had  seen  the  glory  of  Jehovah  ;  where 
they  had  heard  his  voice  ;  where  they  had  received  his  lav/  ; 
where  they  had  entered  into  covenant  with  him  ;  and  where, 
to  their  long  and  deep  sorrow,  they  had  been  guilt}^  of  the 
most  shameful  ingratitude  and  provoking  idolatry. 

The  "  ark  of  the  covenant "  went  before,  being  borne  on 
the  shoulders  of  the  Levites,  who,  in  their  journeyings,  w^ere 
divinely  directed  to  search  out  suitable  places  in  the  desert, 
on  v/hich  the  tribes  were  to  encamp.  The  removal  of  the 
ark,  each  morning,  was  preceded  by  a  solemn  prayer ;  and 
their  coming  in,  or  halting  at  evening,  was  sanctified  in  like 
manner.  The  form  of  morning  prayer  was :  "  Rise  up, 
Lord,  and  let  thine  enemies  be  scattered :  and  let  them  that 
hate  thee,  flee  before  thee."  They  were  now  in  a  desolate 
region,  but  marching  towards  an  enemy's  country.     It  was 


64  BIBLE     HISTOPcY 

right,  therefore,  thus  to  praj,  as  they  were  daily  exposed  to 
sudden  attacks  from  rapacious  hordes,  (Ex.  17 :  8,)  and  needed 
to  be  reminded  that  all  their  hope  was  in  that  arm,  which 
had  brought  them  up  from  the  house  of  bondage.  At  evening 
the  form  varied :  "  Return,  O  Lord,  unto  the  many  thousands 
of  Israel;"  i.e.  return  them  to  their  rest  again  after  this 
fatigue. 

It  is  a  pleasant  reflection,  suggested  by  this  historical 
incident,  that  C4od  goes  before,  and  accompanies  his  believing 
people,  in  their  journey  through  this  world,  to  their  rest 
above.  And  he  provides,  and  points  out  suitable  resting- 
places  by  the  way,  so  that  each  one  may,  at  least,  occasion- 
ally say  with  the  Psalmist :  "  He  maketh  me  to  lie  down  in 
green  pastures  ;  he  leadeth  me  beside  the  still  waters."  The 
way  in  which  the  Israchtes  were  conducted  to  Canaan  was 
chiefly  a  desert — so  is  the  way  to  the  Canaan  above.  But 
every  desert  has  its  oases ;  its  verdant  spots,  where  the  trav- 
eler may  repose  :  and,  though  these  may  be  far  distant  from 
each  other,  with  gloomy  intervals  between,  yet,  how  refresh- 
ing, when,  at  length,  he  reaches  a  place  where  he  may 
repose,  and  slake  his  thirst.  So  with  the  spiritual  traveler 
to  the  land  of  Beulah.  Long  marches,  and  distressing  con- 
flicts may  await  him ;  he  may  sigh  for  rest,  as  the  tired  dove 
longs  for  her  window  ;  or,  as  the  parched  hart 

Pants  for  a  cooling  stream  at  hand, 

And  he  must  drink,  or  die- 
Yet,  let  him  not  despond.  That  divine  shepherd,  who  con- 
ducts him,  will  enable  him  to  surmount  every  obstacle  which 
obstructs  his  way,  or  which  serves  to  diminish  his  strength. 
But  it  is,  perhaps,  more  to  our  purpose,  to  remind  our 
readers,  that  the  example  of  Moses  and  his  people,  in  invoking 
the  blessing  of  God  morning  and  evening,  while  on  their 
journey,  should  be  imitated  by  them,  when  in  similar  circum- 
stances.   As  we  set  forth  in  the  morning,  either  commencing 


OP      PRAYER.  65 

or  prosecuting:  a  journey,  how  know  we  what  may  betide 
us  ?  Flow  many  circumstances  may  transpire,  any  one  of 
which  may  thwart  our  plans,  interrupt  our  journey,  involve 
us  in  clanger,  and  even  "finish  our  course."  Do  we  go  in 
our  own  vehicle  ?  the  horse  attached  may  take  fright,  and 
dash  us  down  some  fatal  precipice.  Do  we  embark  on  board 
some  steamer  ?  some  sudden  and  fatal  explosion  may,  in  a 
moment,  send  us  to  the  bar  of  God  ;  or,  the  lire  may  kindle, 
and  leave  us  only  the  awful  alternative — the  devouring 
flames  or  a  watery  grave.  Or,  are  we  borne  by  some  rail- 
road car  ?  a  single  pin  loosened  may  whirl  us  from  the 
track ;  or  a  single  spike  disengaged  may  send  the  frightful, 
death-dealing  "  snake's-head"  through  our  bodies,  terminating 
life  with  a  single  groan. 

Ere  I  set  out  on  a  journey,  I  would  hie  to  my  closet,  and, 
with  special  care,  commend  my  all  to  God.  I  would  go 
from  the  footstool,  saying : 

My  feet  shall  never  slide, 

Nor  fall  in  fatal  snares, 
Since  God,  m}'-  guard  and  guide, 

Defends  me  from  my  fears. 

Or,  if  it  seems  better  to  my  Heavenly  Father,  that,  while 
absent  from  home — absent  from  "  wife  and  children  dear,"  I 
should  meet  death,  by  some  sudden  and  unexpected  incident, 
I  would  have  provided  therefor;  remembering  how  truly, 
solemnly,  it  has  been  said,  that 


a  moment  we  may  wish, 

When  worlds  want  wealth  to  buy. 

I  would  prepare  for  such  an  emergency,  and  have  had  my 
prayer  laid  up  before  the  throne  of  God,  that  Fie,  with  whom 
there  is  no  surprise,  may  save  me  in  a  moment  of  such 
danger ;  or,  if  otherwise,  and  I  die — he  may,  in  answer  to 
my  prayer,  "receive  me  to  glory." 

Nor  should  we  fail,  when  we  have  gone  out,  and  come  in 
6* 


66  BIBLE      HISTORY 

in  safety,  to  acknowledge  the  good  providence  of  God,  which 
has  been  over  us.  Many,  I  apprehend,  pray  for  protection, 
who  do  not  think  to  thank  God  for  it,  when  it  has  been  most 
kindly  extended  to  them.  Let  those,  however,  who  are  so 
fearful,  lest  they  should  meet  some  Amalekite  in  the  way, 
and,  because  of  such  fears,  are  quite  ready  to  bespeak  the 
divine  protection — let  them  not  fail,  when,  in  the  sequel,  they 
have  either  avoided  such  a  foe ;  or,  having  met,  have  van- 
quished him — to  return,  and  give  thanks  to  God.  Ten  are 
preserved,  where  one  traveler  is  even  in  danger ;  but,  as  our 
Savior  asked,  in  respect  to  the  lepers,  whom  he  had  healed, 
so  it  may  be  asked  of  ten  travelers  preserved,  "  Where  are 
the  nine .?" 


NUMBERS. 

FIRE  QUENCHED  THROUGH  PRAYER. 

And  when  the  people  complained,  it  displeased  the  Lord  ;  and  the  Lord  heard  it ; 
and  his  anger  was  kindled  ;  and  the  fire  of  the  Lord  burnt  among  them,  and  con- 
sumed them  that  were  m  the  uttermost  parts  of  the  camp.  And  the  people  cried 
unto  Moses :  and  when  Moses  prayed  unto  the  Lord,  the  fire  was  quenched. — 
Numb.  xi.  1,  2. 

The  Israelites  are  again  "journeying  unto  the  place  which 
the  Lord  hath  given  them."  What  pleasure  must  they  feel, 
in  seeing  their  encampment  broken  up !  '•  The  solitary 
place,"  for  such  it  was,  where  they  had  long  abode,  must  be 
"  glad."  I  seem  to  myself  to  hear  the  song  of  the  young,  as 
the  standards  are  raised,  and  the  banners  stream  on  the 
breeze.  I  seem  to  hear  the  aged  sire  addressing  his  consort 
in  terms  of  gratulation  at  the  prospect,  that  even  they  may 
yet  see  the  land  of  promise,  and  lay  their  bones  where  their 
children,  and  children's  children,  may  watch  over  their 
sepulchres. 

But  the  day  whose  morning  is  bright,  is  often  beclouded 
before  noon ;  the  journey,  whose  outset  is  pleasant  and  aus- 


OF      PRAYER.  67 

picious,  may  soon  become  painful  and  distressing.  So  it 
proved  with  the  IsraeHtes.  Not  three  days  elapse,  before 
countenances,  which  were  happy,  are  sad  ;  and  hearts,  which 
were  bounding  with  joy,  are  filled  with  consternation  and 
dismay. 

But  why?  What  has  befallen  them?  What  has  so 
suddenly  changed  the  aspect  of  the  people  of  God  ?  Has 
their  Divine  Protector  forsaken  them  ?  No ;  there  is  the 
"  pillar  of  cloud  "  still  going  before  them.  There  is  the  ark 
of  the  covenant,  borne  by  the  Levites,  and  God  between  the 
cherubim.  Manna  descends,  as  usual,  and  water  follows 
their  pathway.  Their  feet  swell  not,  and  their  garments 
wax  not  old.  Are  they  threatened  by  hostile  tribes,  hanging 
upon  their  skirts  ?  No  such  foe  has  yet  made  his  appear- 
ance ;  or,  if  he  has, 

Israel,  a  name  divinely  blest, 
May  rise  secure,  securely  rest ; 
Their  holy  guardian's  watchful  eyes, 
Admit  no  slumber,  nor  surprise. 

What,  then,  ails  the  people  of  God?  They  are  already 
complaining.  Complaining !  Not  openly,  as  Moses  seems 
not  to  have  known  it,  but  in  secret ;  perhaps,  in  low  mur- 
murings,  one  to  another — so,  however,  that  "the  Lord 
hears  it." 

But  why  complain  ?  The  sacred  narrative  gives  no  expla- 
nation, and,  therefore,  we  are  left  to  conjecture.  But  it 
seems  most  probable,  that  they  were  too  fond  of  their  ease, 
and  too  indifferent  about  the  promised  land,  to  make  the 
effort  necessary  to  reach  it.  Or,  if  they  desired  to  enjoy  so 
noble  an  inheritance,  may  be  they  thought  that  God,  whose 
miracles  in  their  behalf  had  been  wonderful,  and  even 
stupendous,  might  convert  the  barren  and  inhospitable  desert 
into  a  fruitful  and  delightful  way,  which  would  avert  many 
evils,  now  seemingly  besetting  their  path. 


68  BIBLE     HISTORY 

But,  whatever  may  have  been  the  cause  of  their  complain- 
ings, they  were  highly  offensive  to  God,  and  his  anger  was 
kindled.  Suddenly,  flashes  of  fire  v/ere  seen  darting  forth 
from  the  "  cloudy  pillar,"  reaching  to  the  very  extremity  of 
the  camp,  and  laying  many  a  rebellious  Israelite  low  in 
death. 

It  was  a  sudden  judgment,  and  fearful  as  it  was  sudden. 
Nor  were  they  at  a  loss  for  the  reason  of  it.  Conscience 
would  bring  home  the  guilt  of  ingratitude  and  rebellion  to 
their  bosoms  ;  and,  as  one  after  'another  fell  before  the  con- 
suming fires  of  the  Almighty,  the  spared  would  stand  trem- 
bling, lest  a  similar  judgment  should  overtake  them.  God 
is  sometimes  so  rapid  and  fearful  in  his  rebukes,  as  to  excite 
men  to  immediate  measures  to  avert  his  wrath.  It  was  so 
in  the  present  case.  Consternation  sat  on  every  countenance ; 
dismay  filled*  every  bosom.  They  hasten  to  Moses.  They 
implore  his  intervention.  On  a  former  occasion,  they  were 
indifferent  about  him  ;  "  they  wot  not,"  cared  not  what  had 
become  of  him ;  but  now,  how  important  to  their  cause ! 
how  exalted  he  appears,  as  a  mediator  for  the  thousands  of 
Israel !  Moses  addresses  himself  to  the  solemn  emergency. 
And,  while  yet  the  lightnings  of  God  are  still  destructively 
at  work,  he  bows  in  supplication,  and  beseeches  the  God  of 
his  people  to  quench  those  appalling  fires,  and  stay  his  work 
of  destruction.  Again  Moses  is  heard  ;  and,  from  that  hour, 
the  "  pillar  of  cloud  "  assumes  its  milder  form  ;  the  lightnings 
cease  ;  mercy  smiles  ;  the  rebels  are  safe.  Such,  sometimes, 
are  the  effects  of  unreasonable  complaints  against  God. 
Such,  sometimes,  the  effects  of  the  humble,  fervent  prayer  of 
a  righteous  man,  in  behalf  of  the  ungrateful  and  rebellious. 

Some  children  of  God,  at  the  present  day,  are  quite  as 
unreasonable  in  their  murmurings  as  were  the  Israelites  in 
the  desert.  They  are  journeying  towards  a  spiritual  Ca- 
naan— a  far  better  inheritance  than  that  of  the  temporal 
Canaan,  valuable  as  that  was.     And,  in  order  to  reach  it, 


OP     PRAYER.  69 

some  deserts  are  to  be  passed ;  some  trials  are  to  be  sus- 
tained. 

The  path  of  sorrow,  and  that  path  alone, 
Leads  to  the  land  where  sorrow  is  unknown ; 
No  traveler  e'er  reached  that  blest  abode, 
Who  found  not  thorns  and  briars  in  his  road. 

Shall  the  children  of  God  therefore  murmur  ?  Must  their 
spiritual  voyage  always  be  across  smooth  waters?  their 
spiritual  journey  in  some  splendid  car,  moved  on  without 
care  and  effort  on  their  part — they,  meanwhile,  singing : 

My  willing  soul  would  stay 

In  such  a  frame  as  this, 
And  bear  myself  away 

To  everlasting  bliss  1 

Ah  !  does  the  child  of  God  look  for  such  ease  1  He  will 
find  himself  disappointed.  His  Heavenly  Father  knows 
better  than  to  permit  him  thus  to 

dance  along  the  flowery  plain. 


Bright  skies,  without  clouds  ;  worldly  joy,  without  occa- 
sional sorrow,  would  prove  the  iTiin  of  every  child  of  God  on 
earth.  They  cannot  bear  it.  Well  did  God  know  this  ; 
and,  therefore,  as  the  poet  has  beautifully  expressed  it : 

In  pity  to  the  souls  His  grace  design'd 
To  rescue  from  the  ruins  of  mankind, 
Call'd  for  a  cloud  to  darken  all  their  years, 
And  said,  "  Go,  spend  them  in  a  vale  of  tears." 

Fortunate  were  the  children  of  Israel,  that  they  had  an 
advocate  at  hand — one  who  had  power  with  God,  and  who 
was  willing  to  step  into  the  "  breach."  Christian  !  you  are 
more  fortunate  still.  You  have  an  Almighty  Intercessor — 
one  more  willing  ;  one  whom  the  Father  always  hears.  He 
has  trod  the  desert  before  you.    He  is  acquainted  with  all  its 


70  BIBLE     HISTORY 

difficulties  and  discouragements ;  and  he  invites  your  confi- 
dence. He  solicits  the  favor  of  helping  you  on  v/ith  your 
burden.  What  says  he  ?  "  Cast  all  your  cares  upon  me, 
for  I  care  for  thee."  Not  only  those  cares,  which  spring  up 
in  the  providence  of  God — which  will  come,  must  come  ;  but 
cares — deep,  corroding  cares,  the  result  of  your  own  folly ; 
your  ill-timed  conduct ;  your  peevishness  ;  your  fretfulness. 
No  matter  from  what  cause — innocent  or  guilty ;  providen- 
tial or  self-inflicted — come,  and  cry  unto  Jesus,  and  ask  him 
to  ward  off  the  "  fiery  darts  ;"  ask  him,  and  he  has  promised 
to  pray  the  Father  for  you.  And  the  "  fire  will  be  quenched ;" 
the  hand  of  rebuke  will  be  removed,  if  God  deems  it  wise ; 
if  love  and  kindness  to  you  so  decide.  But,  perhaps,  your 
present  safety,  and  your  final  joy,  would  be  perilled,  v/ere  the 
troubles,  under  which  you  groan,  removed.  If  so,  iXiey  will 
be  suffered  to  remain.  Paul  could  not  do  without  that  '-'thorn 
in  the  flesh."  It  was  essential  to  his  success  as  an  apostle 
of  Jesus  Christ ;  essential  to  his  "  victory  "  in  his  "  fight  of 
faith."  But  there  was  an  antidote  to  the  daily,  hourlj^  sting 
of  that  thorn  ;  a  counterpoise  to  the  burden,  which  the  loving 
kindness  of  God  decided  he  must  continue  to  bear.  "  My 
grace  is  sufiicient  for  thee."  That  promise  was  enough.  It 
poured  more  joy  and  contentment  into  his  bosom,  than  the 
thorn  did  shame  or  disquietude.  Said  this  same  apostle,  who 
has  given  us  a  ca.talogue  of  his  sufferings  and  trials  in  his 
second  epistle  to  the  Corinthians,  to  which,  aside  from  the 
sufferings  and  sorrows  of  Jesus,  I  know  of  no  parallel, 
— '-these  light  afllictions,  which  are  but  for  a  moment!" 
Paul !  I  thank  thee  for  helping  me  to  such  an  estimate  of 
afflictions,  which  have  so  much  troubled  my  soul.  But  more 
I  thank  thee,  my  gracious  God,  who  hath  told  me  how, 
through  prayer  and  faith,  I  may  obtain  the  victory,  nov/  and 
finally :  through  Jesus  Christ,  our  Lord, 


OP      PRAYER.  71 


NUMBERS 


MOSES    COMPLAINS    OF    HIS    CHARGE. 

And  the  mixed  multitude  that  was  among  them  fell  a  lusting:  and  the  children  of 
Israel  also  wept  again,  and  said,  who  shall  give  us  flesh  (o  eat  1  Then  Moses  heard 
the  people  weep  tlu-oughout  their  families,  every  man  in  the  door  of  his  tent ;  and 
the  anger  of  the  Lord  was  kindled  greatly ;  Moses  also  was  displeased.  And 
Moses  said  unto  the  Lord,  wherefore  hast  thou  afflicted  thy  servant"?  and  where- 
fore have  I  not  found  favor  in  thy  sight,  that  thou  layest  the  burden  of  all  this  peo- 
ple upon  me  1  Have  I  conceived  all  this  people  1  &c.  6cc.—Nu?nb.  xi.  4.  10--15. 
23.  31—34. 

A  FEW  days  only  have  elapsed,  since  God  sent  forth  his 
fires  against  the  Israehtes,  in  token  of  his  displeasure,  at 
their  unreasonable  murmuring.  That  rebuke  might  have 
sufficed  to  subdue  and  humble  them.  But  again  they  are 
engaged  in  a  similar  way.  And,  at  this  time,  we  are  not 
left  in  doubt  as  to  the  cause.  A  "  mixed  multitude,"  some 
from  various  nations,  had  attached  themselves  to  the  Israel- 
ites, on  leaving  Egypt,  and  were  now  proceeding  with  them 
to  Canaan.  These,  becoming  dissatisfied  with  the  food  pro 
vided,  are  loud  in  their  demands  for  flesh.  The  spirit  of 
discontent  becomes  contagious ;  and  soon  all  Israel  are 
weeping,  and  inquiring  :  "  who  shall  give  us  flesh  to  eat?" 
They  "  remember  the  cucumbers,  and  the  melons,  and  the 
leeks,  and  the  onions,  and  the  garlicks,"  which  they  had  in 
Egypt.  "  Yes,"  says  an  old  divine,  "  they  remember  all 
ihese ;  but  they  forget  the  brick-kilns,  and  the  task-masters, 
the  voice  of  the  oppressor,  and  the  smart  of  the  whip." 
A.nd  they  regard  with  loathing  the  food  rained  down  from 
heaven  ;  "  there  is  nothing  at  all  besides  this  mamia  before 
our  eyes,"  say  they ;  "  this  manna !  poor  miserable  food, 
which  only  serves  to  dry  up  our  souls !" 

The  manna,  like  a  morning  shower, 

Lay  thick  around  their  feet : 
The  corn  of  hea^^ n,  so  light,  so  pure, 

As  though  'twere  angel's  meat. 


72  BIBLE    HISTORY 

But  they  in  murmuring  language  saia, 

"Manna  is  all  our  feast, 
"  We  loathe  this  light,  this  airy  bread ; 

"We  must  have  flesh  to  taste." 

The  discontent  is  deep  ;  is  universal.  As  he  goes  through 
the  camp,  Moses  hears  the  loud  lamentation  in  every  tent, 
and  sees  every  man  at  his  door  in  tears. 

Ungrateful  people !  who  delivered  you  from  a  bondage,  in 
which  groans  and  tears  were  daily  mingled  ?  Who  saved 
you  froin  the  wrath  of  Pharaoh,  and  his  horsemen  ?  Who 
has  hitherto  fed  and  clothed  you  ?  Alas !  that  you  should 
murmur  in  the  midst  of  plenty  ;  and  almost  in  sight  of  "  a 
land  flowing  with  milk  and  honey !"  No  marvel  that  God 
is  angry ;  no  marvel  that  Moses  is  displeased. 

It  would  seem,  that  the  cares  and  trials  of  Moses  had  for 
some  time  been  accumulating.  The  people  whom  he  was 
conducting  were  numerous,  sensitive,  and  restless.  Moses 
is  wearied  and  discouraged.  His  patience  is  put  to  the  test ; 
and,  under  a  provocation  not  light,  he  complains. 

But  with  every  kind  explanation  and  apology,  Moses  is 
still  in  fault.  "  Wherefore  hast  thou  afflicted  thy  servant  ?" 
he  inquires,  as  if  God  were  wrong.  "  Have  I  conceived 
all  this  people?"  "Whence  should  1  have  flesh  to  give 
unto  all  this  people  ?"  "  And  if  thou  deal  thus  with  me,  kill 
me,  I  pray  thee." 

Strange  language  for  the  divinely  commissioned  leader  of 
the  people  of  God  !  ill  advised !  intemperate ! 

But  the  condescension  and  grace  of  God  are  still  more  re- 
markable. Not  a  single  word  by  way  of  rebuke  is  heard. 
No  notice  appears  to  be  taken  of  his  servant's  inconsistent 
and  complaining  speech.  Moses  is  burdened ;  God  admits 
it,  and  provides  for  his  relief,  by  directing  the  organization  of 
a  council  of  seventy  Elders,  to  share  with  him  the  responsi- 
bility of  government. 

Nor  is  this  the  end  of  the  divine  kindness.     Even  the  hu* 


OF      PRAYER.  73 

mor  of  this  ungrateful  people  shall  be  gratified.  "  Let  them 
sanctify  themselves,"  i.  e.  put  themselves  into  a  fi  ling  frame 
to  receive  such  a  token  of  God's  power,  as  shall  Le  a  token 
both  of  mercy  and  judgment.  They  shall  have  flesh  ;  not 
one  day,  nor  two  days  ;  but  a  month. 

Moses  replies  ;  but  his  reply  does  honor  neither  to  his 
faith  nor  humility.  "  Shall  the  flocks  and  the  herds  be 
slain  for  them  to  suflice  them  ?  Or  shall  all  the  fish  of  the 
sea  be  gathered  together  for  them  to  suflice  them  ?"  Has 
Moses  forgotten  the  many,  the  stupendous  miracles  of  God 
in  Egypt  1  Has  he  forgotten  that  day  when,  in  the  midst  of 
tempest  and  lightning  and  hail,  he  walked  forth  from  the 
palace  of  Pharaoh  unharmed  1  Has  he  forgotten  the  sum- 
mit of  Horeb ;  the  glory  of  God,  which  he  there  saw  in  the 
cleft  ?  Surprising,  that  with  all  the  array  of  divine  power, 
which  had  passed  before  him,  he  should  now  inquire,  "  can 
God  furnish  a  table  in  the  wilderness  V 

"  But  what  saith  the  answer  of  God  ?"  It  contained  a  re- 
buke, which  must  have  filled  Moses  with  shame  and.  confu- 
sion :  "  Is  the  Lord's  hand  shortened  ?  Thou  shalt  see, 
whether  my  word  shall  come  to  pass  unto  thee,  or  not." 

The  sequel  may  be  told  in  few  words.  The  Elders  of 
Israel  are  gathered,  and  the  spirit  promised  is  poured  out 
upon  them,  by  which  they  are  qualified  for  their  new  and 
responsible  station. 

In  respect  to  flesh  for  the  people,  the  promise  of  God  is 
most  signally  fulfilled.  On  the  day  following,  an  innumera- 
ble number  of  quails  make  their  appearance  in  and  around 
the  camp  ;  of  which  every  one  is  permitted  to  gather,  as  he 
pleases.  The  food  thus  bestowed,  had  it  been  used  with 
moderation,  might  have  proved  a  comfort  and  a  blessing. 
But,  under  an  excited  and  inordinate  appetite,  it  is  converted 
into  a  curse.  A  plague  ensues,  by  which  so  many  are  de- 
stroyed, as  to  justify  the  significant  name  given  to  the  place, 
Kibroth-hattaavah,  or  the  graves  of  lusters. 

7 


74  BIBLE      HISTORY 

It  is  a  remark  of  some  importance,  suggested  by  the 
language  employed  by  Moses,  in  his  address  to  God,  that 
great  ilkiminations,  and  exalted  divine  favors,  do  not  always 
prevent  the  children  of  God  from  doing  wrong. 

Who  had  enjoyed  such  divine  manifestations  as  Moses  ? 
Or  who  had  such  power  at  a  throne  of  grace  ?  He  had 
often  prayed,  and,  in  no  recorded  instance,  had  his  request 
been  denied.  He  had  sought  signal  blessings,  both  for  him- 
self and  people,  and  these  blessings  had  been  granted.  And, 
hitherto,  he  had  appeared  humble,  reverential,  and  confiding. 
But  a  surprising  change  comes  over  him.  He  appears  arro- 
gant, distrustful,  impatient  and  peevish.  To  what  cause 
shall  this  change  be  referred  ?  Is  God  less  kind  ?  Has  the 
divine  aid  been  in  any  measure  withheld  ? 

It  must  be  admitted  that  Moses  had  in  charge  a  restless 
people.  They  were  continually  murmuring ;  and,  so  far,  the 
trial  of  Moses  was  real  and  severe.  But  at  this  time  he 
bears  his  trial  with  less  fortitude  and  patience  than  usual. 
He  complains  :  "  Wherefore  hast  thou  afflicted  thy  servant  ?" 
He  magnifies  his  own  performances :  "  Thou  layest  all  the 
burden  of  this  people  on  me."  He  takes  too  much  to  himself 
when  he  asks  :  "  Whence  should  /  have  flesh  to  give  them  ?" 
He  speaks  distrustfully:  "I  am  not  able  to  bear  all  this 
people."  And,  "  worst  of  all,  he  passionately  wishes  for 
death,  and  prays  to  be  killed,  because  his  life  was  at  that 
time  a  little  uneasy  to  him." 

"  The  best,"  says  Henry,  "  have  their  infirmities,  and 
sometimes  fail  to  exercise  that  grace,  for  which  they  are  em- 
inent." Happy  was  it  for  Moses,  that  God  did  not  "  severely 
mark  his  fault."  Happy  for  other  children  of  the  Most 
High,  that  he  can  "  bear  long  with  them."  Oh  !  how  often 
are  their  prayers  any  thing  but  the  humble  supphcations  of 
humble,  grateful,  and  obedient  children  !  How  much  of  that 
which  passes  for  prayer  is  only  murmuring  and  complain- 
ing !  the  result  of  a  proud  and  arrogant  spirit !     The  plain 


OF      PRAYER.  75 

import  of  which  is,  that  God's  deaUngs  are  unequal  and 
unkind ;  that  more  favor  is  merited  than  is  shown ;  that  less 
trouble  and  trial  are  deserved  than  are  inflicted. 

Said  the  disciples,  "  Whence  can  a  man  satisfy  these 
men  ?"  as  thej  looked  round  upon  the  thousands,  which 
were  gathered  to  hear  our  Lord  in  a  desert  place.  "  Can 
God  spread  a  table  in  the  wilderness ?"  asks  Moses:  the 
man  who  had  seen  more  of  the  miracles  of  God  than  any 
other  since  the  fall.  What  distrust !  what  unbelief  in  the 
power  and  ability  of  Him,  who  measures  the  waters  of  the 
ocean  and  metes  out  the  heavens.  Well  did  God  inquire, 
"  Is  the  Lord's  hand  waxed  short  ?" 

Let  us  do  more  justice  to  the  power  and  kindness  of  God  ; 
especially  when  we  approach  Him  by  prayer  and  supplica- 
tion ;  let  us  reflect  that  the  everlasting  God  never  fainteth, 
nor  groweth  weary. 

Lord,  I  forbid  this  hopeless  thought, 

This  dark,  despairing  frame, 
Rememb'ring  what  thy  hand  hath  wrought ; 

Thy  hand  is  still  the  same. 


NUMBERS. 


PRAYER    OF    MOSES    FOR    MIRIAM. 


And  Miriam  and  Aaron  spake  against  Moses,  because  of  the  Ethiopian  woman, 
whom  he  had  married  ;  for  he  had  married  an  Ethiopian  woman.  And  they 
said,  Hath  the  Lord  indeed  spoken  only  by  Moses?  Ilath  he  not  spoken  also  by 
us? — And  the  cloud  departed  from  off  the  tabernacle;  and  behold,  Miriam  be- 
came leprous,  white  as  snow. — And  Moses  cried  unto  the  Lord,  saying,  Ileal  her 
now,  O  God,  1  beseech  thee.— iVumi.  xii.  1,  2,  10,  13. 

We  have  just  seen  the  whole  nation  of  Israel  leagued  to- 
gether in  murmuring  against  God,  for  not  administering  to 
the  full  enjoyment  of  their  carnal  appetites.     Murmuring  is 


76  BIBLE     HISTORY 

Still  the  subject  of  our  contemplations :  but,  in  the  present 
instance,  it  is  more  limited,  and  falls  upon  the  servant,  rather 
than  upon  the  sovereign;  is  against  Moses,  rather  than 
against  God. 

Miriam  and  Aaron,  sister  and  brother  of  Moses,  not 
having  been  consulted  in  the  choice  of  the  seventy  elders, 
affect  to  be  highly  displeased.  "  Hath  the  Lord  spoken  only 
by  Moses?"  they  significantly  and  complainingly  inquire. 
Shall  he  arrogate  to  himself  these  important  appointments, 
and  put  dishonor  upon  us,  Avho  have  hitherto  been  his 
counsellors  ? 

Such  was  the  jealous  and  ill-tempered  conference  between 
these  ambitious,  but  disappointed  relatives  of  Moses.  They 
are  ashamed,  however,  to  make  their  disappointment  a  topic 
of  public  complaint ;  since  but  few,  possibly,  may  be  found 
to  sympathize  in  a  matter  so  personal.  They  must  seize 
upon  something  more  public  ;  a  grievance  which  will  ad- 
dress itself  to  the  nation  at  large.  This  they  find  in  con- 
nection with  some  circumstances,  not  explained,  relating  to 
the  marriage  of  Moses  with  an  Ethiopian  woman. 

But,  whatever  was  the  foundation  of  their  complaint 
against  Moses,  either  as  to  his  wife,  or  his  monopolizing  the 
government,  he  was  inclined  to  take  no  notice  of  it.  He 
had  lately  been  greatly  tried  by  the  murmurings  of  the  peo- 
ple ;  and  well  might  he  deem  the  complainings  of  Miriam  and 
Aaron  ill-timed,  as  their  example  was  not  unlikely  to  renew 
the  spirit  of  discontent  and  mutiny,  which  had  only  just  been 
allayed.  But  being  himself  meek  and  forgiving,  he  was 
disposed  to  pass  by  the  wrong  which  had  been  done  him. 

In  the  more  perfect  judgment  of  God,  however,  theirs  was 
a  complaining,  which  required  a  prompt  and  decided  rebuke. 
Accordingly,  Moses,  Aaron,  and  Miriam  are  soon  summoned 
to  the  door  of  the  tabernacle.  Here  God  addresses  the  two 
latter  in  tones  of  solemn  and  pointed  censure.  At  the  same 
lime,  he  takes  occasion  to  pass   an  encomium  on  Moses. 


OF     PRAYER.  77 

which  remains  on  record  to  his  lasting  honor  His  faithful- 
ness receives  the  divine  attestation  and  indorsement ;  he  is 
insured  holy  and  intimate  communion  with  God ;  and  even 
"  the  similitude  of  the  Lord  ;"  or  some  visible  manifestation 
of  the  divine  glory  shall  he  behold. 

Thus,  these  complainers  stand  before  the  Shekinah,  or 
cloudy  pillar,  at  the  door  of  the  tabernacle,  rebuked.  And, 
in  token  of  the  divine  anger,  the  cloud  rises,  and  as  it  de- 
parts, Miriam,  who,  it  seems,  was  "  first  in  the  transgression," 
becomes  leprous,  white  as  snow.  "  Her  foul  tongue,"  says 
Bp.  Hall,  "  is  justly  punished  with  a  foul  face,  and  her  folly, 
in  pretending  to  rival  Moses,  is  manifest  to  all." 

Had  Aaron  and  Miriam  wished  to  make  their  confession 
directly  to  God,  they  are,  for  the  present,  deprived  of  an  op- 
portunity. The  Cloudy  Pillar  has  departed.  God  will  not 
stay  to  hear  any  excuse.  Moses  may  become  their  medi- 
ator ;  but  will  he  condescend  to  plead  for  them,  under  an 
injury,  which  might  have  caused  mutiny  throughout  the 
camp  of  Israel? 

Whatever  reluctance  Aaron  might  have  to  appeahng  to 
Moses,  in  behalf  of  himself  and  Miriam,  there  is  no  other 
alternative.  Indeed,  he  soon  appears  to  be  sensible  of  his 
error,  and  humbled  for  it.  He  approaches  Moses,  whose  for- 
giveness he  implores  for  himself  and  Miriam  ;  and  Moses,  at 
his  further  instance,  intercedes  with  God,  for  the  removal  of 
Miriam's  leprosy.  How  affectionately  and  sincerely  he 
praj^s  ;  praj^s  as  one  who,  from  the  heart,  has  forgiven  all 
the  wrong  done ;  and  who  ardently  desires,  that  her  trans- 
gression may  be  forgiven,  and  her  grievous  and  loathsome 
malady  may  be  removed  ! 

How  often  are  the  good  reviled  ?  Their  conduct,  however 
judicious,  is  censured  ;  their  good  name  traduced  ;  and  their 
influence  designedly  undermined,  and,  if  possible,  destroyed. 
And  even  Christian  friends  and  near  relatives  are  sometimes 
the  authors  of  unfounded  aspersions,  and  auxiliary  to  inju- 

7* 


78  BIBLE     HISTOP»,Y 

ries,  which,  but  for  the  overruHiig  providence  of  God,  might 
bhght  the  fairest  prospects  of  usefulness. 

But  in  such  cases,  let  the  example  of  Moses  be  imitated, 
both  in  temper  and  conduct.  How  beautiful  the  spirit  he 
manifests !  how  kind  the  course  he  adopts  !  He  casts  no 
reproaches ;  utters  no  angry  denunciations ;  indulges  no 
revengeful  feelings.  But  in  the  true  spirit  of  our  Lord's  gos- 
pel injunction,  uttered  centuries  after,  he  prays  for  those  who 
had  "  despitefullj  "  used  him. 

Such,  indeed,  are  the  inculcations  of  our  holy  religion. 
Such  the  dignified,  beautiful,  and  even  sublime  conduct  of 
the  tme  children  of  God.  To  pass  by  an  insult  or  injury, 
in  dignified  silence,  is  sufficient  to  attract  the  notice  and 
secure  the  applause  of  men  of  the  world.  But  how  easy 
that,  in  comparison  to  going  to  a  throne  of  grace ;  and 
there,  with  a  forgiving  spirit,  truly,  and  from  the  hearty  im- 
ploring rich,  lasting  blessings  upon  our  calumniators  and 
abusers  !  This,  however,  is  the  law  of  love  ;  this  the  injunc- 
tion of  the  gospel  of  Jesus  Christ.  We  cannot  say,  that 
even  the  disciples  of  Jesus  do  always  fully  come  up  to  this 
standard ;  at  least,  not  as  readily  and  early  as  they 
should  do.  But  there  is  more  forgiveness  than  the  world 
knows  of,  or  believes,  on  the  part  of  the  truly  pious.  Nor 
can  I  doubt,  that  when  the  secrets  of  the  closet  shall  one  day 
be  revealed,  it  will  be  known  to  the  honor  of  religion  ;  to  the 
honor  of  thousands  of  Christians,  that  they  prayed  ;  most 
kindly,  most  sincerely,  most  importunately,  for  enemies. 
I  do  not  say,  that  there  will  not  be  some  sad  disclosures  ; 
perhaps  many,  of  a  different  spirit,  and  of  a  contrary  practice, 
on  the  part  of  some  professors  of  religion.  May  be,  they  will 
find,  to  their  surprise,  that  they  had  none  of  the  forgiving 
spirit  of  Jesus;  and  that  even  when  they  prayed,  if  they  ever 
did,  "  forgive  us,  as  we  forgive  others,"  they  were  in  truth 
praying  against  themselves.  But  the  gospel  inculcates  for- 
giveness of  enemies,  and  prayer  for  them.     And  it  is  pleas- 


OF     PRAYER.  79 

ant  to  see  such  a  manifestation  of  this  spirit,  in  a  far-distant 
age  of  the  world ;  identical  with  that  which  our  Lord  so 
strenuously  enjoined  upon  his  followers,  and  of  which  he 
himself  gave,  in  his  own  spirit  and  conduct,  a  bright  and 
memorable  example. 


NUMBERS. 

PRAYER  OF  MOSES  AFTER  THE  REPORT  OF  THE  SPIES. 

And  the  Lord  said  unto  Moses,  How  long  will  this  people  provoke  me  ?  and  how 
long  will  it  be  ere  they  believe  me  for  all  the  signs  which  I  have  shewed  among 
them  7  1  will  smite  them  with  the  pestilence,  and  disinherit  them,  and  will  make 
of  thee  a  greater  nation  and  mightier  than  they.  And  Moses  said  unto  the  Lord, 
Then  the  Egyptians  shall  hear  it,  &.c.—Numb.  xiv.  11—25. 

Here  is  yet  another  provocation,  on  the  part  of  God's 
people ;  and  one  which,  in  some  respects,  exceeds,  in  point 
of  aggravation,  all  that  have  preceded.  But,  the  picture 
presented  has  its  colors  of  relief  We  discern  the  same  kind 
and  affectionate  friend  and  mediator,  whom  we  have  noticed 
in  past  provocations,  bending  before  the  footstool,  and  urging, 
with  holy  eloquence,  his  plea  for  pardon ;  and  we  hear  the 
same  merciful  and  compassionate  God,  saying,  "  I  have  par- 
doned according  to  thy  word."  We  may  not  admit,  that 
such  instances  of  ingratitude  and  rebellion  are  desirable,  in 
order  to  exhibit  the  efficacy  of  prayer ;  but  most  happy  we 
may  deem  it,  that  we  may  see  how,  time  after  time,  man  can 
plead  ;  and  how,  time  after  time,  God  may  be  influenced  to 
give  an  answer  of  peace. 

The  above  is  the  tenth  provocation  of  the  Israelites,  since 
leaving  Egypt ;  and  though  in  this,  as  in  former  instances, 
they  are  pardoned,  yet  important  and  direful  consequences 
ensue,  as  the  sequel  will  disclose. 

The  Israehtes  had  reached  the  southern  border  of  Canaan, 
and  might  soon  have  entered  upon  the  possession  of  it.     But 


80  BIBLE     HISTORY 

the  people,  through  unbelief,  proposed  (Deut.  1 :  22,)  to  send 
forward  spies,  who  should  search  out  the  state  of  the  country 
and  its  inhabitants,  and  bring  back  a  report ;  upon  which, 
they  designed  to  predicate  their  course — either  to  go  up  and 
possess  it,  or  return  to  Egypt.  "Moses,  mistaking  their 
intentions,"  observes  Dr.  Scott,  "  approved  of  the  plan ;  and 
the  Lord,  being  justly  displeased,  permitted  the  people  to 
follow  their  own  counsels.  As  they  were  unwilling  to  trust 
God,  but  must  judge  for  themselves,  as  to  the  expediencj'-  of 
entering  upon  their  inheritance,  God  permits  them  to  proceed  ; 
but  gives  directions  as  to  the  number  of  spies  to  be  sent,  and 
the  manner  in  which  they  shall  execute  their  commission." 
Having  received  their  instructions,  the  spies  departed,  and, 
after  an  absence  of  forty  days,  they  returned  with  "  an  evil 
report."  The  inhabitants,  they  represented  as  strong  and 
giant-like,  and  the  cities  walled  and  impregnable.  The 
conquest  of  the  countiy,  in  their  view,  was  impracticable. 

A  report,  so  gloomy  and  depressing,  filled  the  camp  of 
Israel  with  despondency,  and  even  dismay.  The  night  suc- 
ceeding was  one  of  lamentation  and  tears.  Forgetting  their 
sufferings  in  Egypt,  and  their  sighs  and  groans,  year  after 
3'ear,  for  deliverance,  they  strangely  wish  that  they  had  never 
been  brought  out  of  bondage.  Forgetting  the  honors  which 
God  had  put  upon  them ;  the  divine  favors,  by  which  they 
had  been  encompassed  ;  the  miracles,  which,  almost  daily, 
had  been  wrought  in  their  behalf,  they  now  propose  to  cast 
off  Moses,  and  even  God  himself,  and  to  appoint  a  captain, 
under  whom  they  would  return  to  Egypt. 

In  the  midst  of  this  popular  infatuation,  Caleb  and  Joshua, 
two  of  the  spies,  rose,  and  bore  direct  and  solemn  testimony 
to  the  injustice,  and  even  falsehood,  of  the  report  of  the  ma- 
jority ;  at  the  same  time,  they  reminded  the  people  that  God 
was  able  to  defeat  every  foe,  and  give  them  the  quiet  pos- 
session of  Canaan,  according  to  his  promise.  What  were 
the  sons  of  Anak,  or  the  multitude  of  walled  cities,  scattered 


OF     PRAYER.  ^  81 

over  the  country-j  if  Jehovah  were  on  their  side  !  But  at  this 
counter  report,  and  this  solemn  expostulation,  the  people  were 
only  the  more  provoked ;  and  now,  as  a  climax  to  their  folly 
and  madness,  the  congregation  unite  in  requiring  them  to  be 
stoned. 

At  this  critical  juncture,  the  glory  of  the  Lord,  i.  e.  the 
Cloudy  Pillar,  descends,  and  rests  on  the  tabernacle  of  the 
congregation.  God  himself  comes  down  to  settle  this  con- 
troversy. His  sudden  appearance  fills  them  with  awe,  and 
the  eyes  of  all  Israel  are  at  once  turned  towards  this  symbol 
of  the  Divine  Presence. 

Moses  immediately  directs  his  steps  towards  the  tabernacle. 
He  enters.  He  stands  in  the  presence  of  an  insulted  and 
justly-incensed  God.  "How  long,"  exclaims  Jehovah,  in 
the  abrupt  language  of  astonishment  and  indignation,  "  how 
long  will  this  people  provoke  me  ?  Come,  I  will  smite  them 
with  pestilence,  for  they  are  unworthy  to  live.  I  will  dis- 
inherit them,  for  they  have  reproached,  despised,  and  rejected 
me,  and  I  will  make  of  thee  a  greater  nation  and  mightier 
than  they." 

To  the  heart  of  Moses,  jealous  as  he  was  for  the  honor  of 
his  Sovereign,  such  a  destruction  could  appear  no  otherwise 
than  most  righteous.  But  he  still  loved  his  nation;  he 
wished  her  salvation  and  prosperity.  He  foresaw  her  coming 
glory,  if  the  divine  promises  are  carried  out ;  and,  therefore, 
no  temptation  could  be  presented  to  him,  which  would  induce 
him  to  prevent,  or  in  any  wise  diminish,  her  future  renown. 

Once  more,  therefore,  he  threw  himself  into  the  "  breach." 
Without  even  an  allusion  to  the  divine  proposal  to  exalt  him^ 
he  seems  intent  only  on  averting  the  doom  which  threatens 
his  people.  And  how  he  pleads !  What  arguments  he  em- 
ploys !  How  well  selected  !  With  what  tact  and  emphasis 
they  are  urged  !  "  Destroy  thy  people ! — The  Egyptians  will 
hear  the  story,  and  they  will  tell  it  to  the  inhabitants  of  the 
land !     What  surprise  it  will  occasion,  for  they  have  heard 


82  BIBLE     HISTORY 

that  thou,  Lord,  art  among  this  people,  and  they  are  under 
thy  special  guardianship,  bj  night  and  by  day.  And  what 
will  they  say,  and  have  reason  to  say?  That  thou,  Lord, 
hast  sworn  unto  them  to  brmg  them  into  this  land,  but  wast 
not  able!  But  now,  O  Lord,  honor,  I  beseech  thee,  thy 
power,  and  show  that  it  is  great ;  honor  thine  own  proclama- 
tion, made  on  a  former  occasion,  when  pardoning  thy  people. 
Ex.  34  :  6,  7.  "  The  Lord,  the  Lord  God,  merciful  and  gra- 
cious, and  abundant  in  goodness  and  truth,  keeping  mercy 
for  thousands,"  &c.  "  Oh  !  pardon — pardon,  I  beseech  thee, 
the  iniquity  of  this  people,  for  thou  hast  pardoned  all  their 
sins  hitherto,  since  they  came  forth  from  Egypt,  and  I  would 
urge  their  past  experience  of  thy  pardoning  mercy,  as  a 
reason  why  thou  shouldst  pardon  them  again." 

The  prayer  of  Moses  is  immediately  and  fully  answered. 
He  is  assured  that  Israel  shall  not  be  cast  off  all  at  once,  as 
God  had  proposed,  nor  shall  they  be  disinherited.  Yet,  from 
their  rebellion,  and  by  his  dealings  with  them,  he  would  take 
occasion  to  make  known  his  glory  unto  the  ends  of  the 
earth. 

The  nation  survives;  but,  as  a  token  of  the  divine  dis- 
pleasure against  that  murmuring  and  ungrateful  generation, 
God  decides  that  they  shall  sojourn  in  the  wilderness,  till 
they  have  all  fallen,  excepting  Caleb  and  Joshua,  who  alone, 
of  those  grown  up,  shall  enter  the  promised  land. 

What  a  blessing  was  Moses  to  Israel !  But  for  his  firm- 
ness and  decision — but  more  his  prayers — they  would  never 
have  entered  upon  their  promised  inheritance.  Nor  are  we 
to  suppose  that  Moses  was  prompted  by  any  miraculous 
influence  to  plead  as  he  did ;  nor  that  he  was  not  susceptible 
to  temptation,  hke  other  men.  That  great  grace  was  im- 
parted, who  can  doubt?  But  he  received  it,  as  others  have 
received  it,  through  prayer.  He  was,  doubtless,  much  en- 
gaged in  the  duties  of  secret  devotion.  There,  in  his  tent, 
he  prayed  and  wrestled ;  and,  by  such  strong  and  importunate 


OF     PRAYER.  83 

supplications,  his  faith  was  strengthened  in  God,  and  in  his 
promises.  The  man,  whoever  he  maj  be,  who  would  praj'- 
successfully  for  a  people,  to  whom  he  may  stand  in  any 
public  relation,  must  know  how  to  pray  for  himself  in 
secret. 

In  this  connection,  may  we  not,  with  propriety,  speak  of 
the  value  to  a  people  of  an  affectionate,  assiduous,  and  pray- 
erful minister ;  one,  we  mean,  who,  while  he  has  the  honor 
of  God  near  his  heart,  as  had  Moses,  lends  every  effort,  as 
he  did,  to  effect  the  salvation  orhis  people?  Moses  loved 
Israel  better  than  he  loved  himself;  he  loved  their  honor 
better  than  his  own  renown ;  and  their  possession  of  Canaan 
better  than  his  own  Hfe.  Had  it  been  otherwise,  would  he 
have  made  such  sacrifices  ?  would  he  have  so  planned,  and 
toiled,  and  prayed?  But  for  him,  what,  in  their  frequent 
emergencies,  would  they  have  done?  They  were  a  stiff- 
necked  and  restless  people.  They  were  easily  diverted  from 
duty.  They  were  prone  to  unbelief  and  idolatry.  They 
were  easily  alarmed,  and  easily  discouraged.  Often,  they 
incurred  the  divine  displeasure ;  and,  on  several  occasions, 
God  was  ready  to  sweep  them  to  destruction.  But,  at  such 
times,  Moses  interposes,  and,  by  his  humble,  affectionate,  and 
importunate  supplications,  he  averts  the  stroke,  and  brings 
back  the  people  to  repentance  and  obedience. 

And  what  would  be  the  effect  upon  the  American  people, 
if  their  ministers  were,  in  the  foregoing  particulars,  like 
Moses  ?     Let  us  select  such  a  minister ;  one 


whose  heart  is  warm : 


Whose  hands  are  pure ;  whose  doctrines,  and  whose  life, 

Coincident,  exhibit  lucid  proof 

That  he  is  honest  in  the  sacred  cause ; 

that  he  sincerely  and  ardently  desires  to  put  all  his  people  in 
possession  of  the  heavenly  Canaan ;  and  that,  so  desiring, 
he  addresses  himself  to  that  one  great  and  momentous  object, 
with  appropriate  zeal  and  fidelity  with  the  intention,  if  it  be 


84  BIBLE     HISTORY 

possible,  of  accomplishing  it.  Is  there  another  blessing  of 
greater  importance  to  a  people  than  such  a  man  ?  Has  he 
ambition  ?  it  is  not  to  preach  eloquently,  or  pray  eloquently, 
that  he  may  gain  some  brief  applause,  but  that  he  may  honor 
his  Master,  and  save  souls.  These  objects  mingle  in  all  his 
plans  ;  in  all  his  labors ;  in  all  his  thoughts.  They  enter 
with  him  into  his  closet ;  they  go  forth  with  him  into  the 
streets,  and  into  whatever  circle  he  visits. 

By  him,  in  strains  as  sweet 
As  angels  use,  the  Gospel  whispers  peace. 
He  'stablishes  the  strong;  restores  the  weak; 
Reclaims  the  wand'rer;  binds  the  broken  heart; 
And,  arm'd  himself  in  panoply  complete, 
Of  heavenly  temper,  furnishes  with  arms, 
Bright  as  his  own,  and  trains,  by  every  rule 
Of  holy  discipline,  to  glorious  war, 
The  sacramental  host  of  God's  elect. 
Are  all  such  teachers  1 

Well  does  the  poet  inquire:  "Are  all  such  teachers?" 
Oh !  if  they  were,  what  a  different  aspect  would  our  churches 
and  congregations  assume  1  We  see  the  influence  of  one 
man  among  millions.  We  see  his  prayers  answered,  in 
respect  to  them  all.  Not  one  family ;  not  a  single  individual 
in  the  whole  nation,  but  is  blessed  through  him. 

And  if  the  ministers  of  Jesus  Christ,  in  their  preaching, 
would  more  forget  themselves  ;  if  they  would  lay  aside  that 
ambition,  which  so  mars  their  piety ;  if  they  would  banish 
all  feelings  of  rivalship ;  all  unholy  aspirations  for  worldly 
praise  ;  if  they  would  pray  more,  and  far  more  intensely,  and 
with  such  importunity  as  corresponds  with  the  magnitude 
of  the  object  in  view  ;  if  they  had  the  pure,  patriotic  feel- 
ings— the  perfect  self-denial  of  Moses ;  his  holy,  ardent, 
enduring  love,  would  not  the  church  shine  far  brighter? 
would  not  many  more  sinners  be  saved  ? 

Let  us  not  be  misunderstood.     The  ministers  of  Jesus 


OF     PRAYER.  85 

Christ  have  a  Hfe  of  toil  and  sacrifice;  and,  as  to  good  accom- 
pHshed,  who  compares  with  tliem  ?  But,  then,  might  they 
not  accomphsh  yet  still  more?  Might  not  the  ministerial 
standard  be  still  higher  1  Might  not  ministers  cultivate  a 
purer  and  more  fervent  piety  ?  Might  they  not  secure,  by 
more  importunate  pleading,  far  greater  measures  of  grace  ? 
Let  them  take  stronger  hold  upon  the  promises.  Let  them 
employ  some  such  arguments  as  Moses  used.  Let  them 
honor  Jesus  Christ  more,  by  a  firmer  conviction  that  he  is 
willing  to  fulfill  all  that  he  has  pledged.  Let  them  confide 
in  him  more,  and  put  a  far  higher  value  upon  the  power  of 
the  Gospel.  Let  them  depend  less  upon  human  wisdom,  and 
human  learning,  and  more  upon  the  Spirit.  Let  them  preach 
in  expectation  that  the  word  loill  take  effect.  Let  them  pray 
as  if  they  kneiv  that,  for  Christ's  sake,  they  will  be  heard 
and  accepted. 

Ministers  must  have  more  faith.  They  must  preach,  and 
pray,  and  labor,  as  if,  God  wiUing,  they  will  carry  up  the 
people  to  the  New  Jerusalem.  And  why  not  this  faith? 
why  not  this  resolution  ?  And,  if  one  blessing  be  bestowed  ; 
if  one  soul  be  converted,  or  one  revival  be  enjoyed,  let  them 
use  that  as  an  argument  with  God,  why  more  souls  should 
be  renewed,  and  another  revival  should  be  begun.  Said 
Moses :  "  Thou,  Lord,  hast  forgiven  thy  people  all  their 
transgressions,  since  the  time  thou  broughtest  them  up  out 
of  Egypt,  and,  therefore,  forgive  them  again,  I  beseech  thee." 
So  let  the  ministers  of  Jesus  pray :  "  Thou  hast  converted 
some,  therefore,  convert  others  ;  we  have  enjoyed  a  rich  and 
powerful  revival,  therefore,  may  we  enjoy  such  a  blessing 
again." 

And  let  the  faithful  minister  assume  some  more  boldness. 
He  must,  indeed,  be  humble,  and,  in  all  his  approaches  to 
God,  remember  in  whose  presence  he  stands ;  but  let  him 
recollect,  also,  that  he  is  an  embassador  of  God.  He  holds 
a  high  and  sublime  commission.     To  him  are  guarantied 

8 


86  BIBLE     HISTORY 

exalted  honors — •privileges — promises.  He  is  allowed  to  take 
of  the  things  of  Jesus  for  himself  and  the  souls  of  his  charge. 
He  has  the  offer  of  just  as  much  grace  as  he  desires  ;  and 
of  just  such  measures  of  the  Spirit,  as  he  will  honor,  and 
usefully  employ. 

Let  such  heralds  of  the  cross  abound,  and  the  world  will, 
at  no  distant  day,  do  homage,  appropriate  homage,  to  the 
Gospel ;  and  of  Jerusalem,  our  "  happy  home,"  it  will,  in 
truth,  be  said  : 

Praise  is  in  all  her  gates  :  upon  her  walls, 
And  in  her  streets,  and  in  her  spacious  courts, 
Is  heard  salvation. 


NUMBERS. 

REMOVAL    OF    THE    FIERY    SERPENTS. 

And  the  people  spake  against  God,  and  against  Moses,  Wherefore  have  ye  brought 
us  up  out  of  Egj'pt  to  die  in  the  wilderne.ss  1  for  there  is  no  bread,  neither  is  there 
any  water  :  and  our  soul  loatheth  this  light  bread.  And  the  Lord  sent  fiery  ser- 
pents among  the  people,  and  they  bit  the  people  ;  and  much  people  of  Israel  died. 
Therefore  the  people  came  to  Moses,  and  said,  We  have  sinned,  for  we  have 
spoken  against  the  Lord,  and  against  thee ;  pray  unto  the  Lord,  that  he  take  away 
the  serpents  from  us.  And  Moses  prayed  for  the  people.  And  the  Lord  said  unto 
Moses,  Make  thee  a  fiery  serper.t,  and  set  it  upon  a  pole,  and  it  shall  come  to  pass, 
that  every  one  that  is  bitten,  when  he  looketh  upon  it,  shall  live. — Numb.  xxi. 
5-8. 

We  are  like  some  traveler  in  a  mountainous  region,  who, 
as  he  ascends  one  eminence  after  another,  at  length  gains 
one,  which  he  would  fain  hope  to  be  the  last ;  but  finds,  as 
he  reaches  its  summit,  that  another,  and  a  still  higher  eleva- 
tion, lies  bej^ond.  In  like  manner,  numerous  as  we  have 
found  the  instances  of  murmuring  on  the  part  of  the  people 
of  God,  there  is  yet  another  instance  before  us,  and  one  of 
great  aggravation  in  the  sight  of  God,  if  we  may  judge  from 
the  divine  judgment  which  followed.    Indeed,  it  would  seem 


OP     PRAYER.  87 

that  murmuring  had  become  a  habit  with  the  children  of 
Israel ;  and  hence,  we  are  not  surprised  that,  in  the  chapter 
preceding,  there  is  loud  and  bitter  complaining,  and  in  the 
usual  tenor :  "  Why  have  ye  brought  up  the  congregation  of 
the  Lord  into  this  wilderness,  that  we  and  our  cattle  should 
die  there  V  It  is  an  "  evil  place — no  place  of  seed,  or  of 
figs,  or  vines,  or  of  pomegranates ;  neither  is  there  any  water 
to  drink."  Water  is  abundantly  supphed,  and  their  com- 
plainings cease.  But  a  short  time  only  elapses  ere  the  spirit 
of  discontent  pervades  the  whole  people  anew,  and  they  give 
vent  to  it  in  terms  of  bitter  reproach :  "  Wherefore  have  ye 
brought  us  up  out  of  Egypt  to  die  in  the  wilderness  ?  for 
there  is  no  bread,  neither  is  there  any  water ;  and  our  soul 
loatheth  this  hght  bread." 

From  Deut.  8:15,  we  learn  that  the  wilderness  through 
which  the  Israelites  had  passed  was  all  along  infested  with 
fiery  serpents.  But  God  had  wonderfully  preserved  them 
from  their  poisonous  fangs  ;  nor  is  it  probable  that  even  now 
would  they  have  been  permitted  to  molest  the  people  of  God, 
had  the  latter  not  been  most  unreasonable  in  their  murmuring 
against  their  Divine  Benefactor.  Isaiah  calls  these  serpents 
"flying,"  or  winged,  (Isa.  14:  29,)  from  which  circumstance, 
it  is  inferred,  that  they  were  better  able  to  dart  upon  their 
victims.  They  were  denominated  "  fiery,"  either  from  their 
color,  their  rage,  or  the^ effect  of  their  bite  upon  the  body, 
producing  high  inflammation,  attended  with  insatiable  thirst. 
The  people  had,  without  reason,  complained  for  the  want  of 
water ;  and  now,  they  are  chastised  with  thirst  which  no 
water  could  quench. 

The  evil  soon  reaches  a  frightful  magnitude.  Hundreds 
in  every  part  of  the  camp  are  stung.  Alarming  symptoms 
ensue.  Scorching  fever  sets  in^  accompanied  by  racking 
pain,  and  probably  furious  delirium.  The  poison  soon  per- 
vades every  part  of  the  body ;  and  in  every  case,  it  would 
appear,  proves  fatal. 


88  BIBLE     HISTORY 

This  was  a  judgment,  which  addressed  itself  to  the  fears 
and  consciences  of  every  Israelite.  There  could  be  no  mis- 
take as  to  its  cause,  and  none  as  to  its  violence.  The  rem- 
edy, also,  it  was  plain,  lay  only  with  God.  The  people, 
therefore,  impelled  by  the  force  of  their  sufferings,  hasten  to 
Moses,  and  make  confession  of  their  sin.  That  sin  was 
two-fold.  They  had  spoken  against  God  and  against 
Moses.  This,  with  becoming  humility,  they  acknowledge, 
and  now  intercede  with  Moses  to  pray  for  their  relief. 

How  often  it  occurs,  that  sinners  are,  at  length,  forced  to 
apply  to  those  whom  they  have  contemned  and  reproached, 
to  supplicate  divine  mercy  for  them !  What  minister,  or 
what  Christian,  has  not  known  such  instances  ;  and  often 
many?  The  tongue,  which  could  "speak  all  manner  of 
evil  and  falsely"  of  the  Gospel  and  its  professors,  is  employed 
in  humble  supplication,  that  prayer  may  go  up  for  pardon 
and  peace.  What  a  change  comes  over  the  sinner,  in  such 
circumstances  !  His  very  looks  are  altered !  his  language, 
his  tones,  his  feehngs,  all  are  changed.  What  he  lately 
scorned,  he  prizes  ;  what  he  would  have  shunned,  he  seeks  ; 
what  most  of  all  he  would  have  despised,  a  throne  of  grace, 
where  saints  pray,  he  honors  ;  and  there  will  he  be  found  by 
the  side  of  some  child  of  God,  whom  he  has  "  reviled,"  but 
who  bears  his  wants  and  woes  most  tenderly  and  affection- 
ately to  Him,  who  alone  can  impart  peace  and  joy.  Never 
did  the  Redeemer  appear  more  glorious  than  on  the  cross, 
crying,  "  Father  forgive  them,  for  they  know  not  what  they 
do."  Never  did  Moses  appear  more  honorable,  than 
when  supplicating  pardon  for  those  who  had  murmured 
against  him.  And,  when,  in  the  present  world,  does  the 
child  of  God  appear  more  lovely,  than  when  affectionately 
offering  to  God  his  prayers  for  those  who  have  "  despitefuUy 
used  him  and  persecuted  him  ?"  This  is  the  manner  and 
spirit  of  heaven  itself.  Love,  which  prompts  to  prayer,  un- 
der such  circumstances,  is  as  the  poet  says : 


OF      PRAYER.  89 

Sweet  as  the  dew  on  herb  and  flower, 

That  silently  distils, 
At  evening's  soft  and  balmy  hour, 

On  Zion's  fruitful  hills. 

The  request  of  the  Israelites  was,  that  Moses  should  pray 
the  Lord  to  take  away  the  serpents.  We  are  not  informed 
in  what  terms  the  prayer  of  Moses  was  couched.  "  He 
prayed  for  the  people ;"  but  whether  that  the  serpents  should 
be  removed,  or  a  remedy  provided,  the  sacred  narrative  does 
not  acquaint  us.  Probably,  however,  Moses  prayed  as  the 
people  requested. 

His  prayer  is  answered  ;  not,  however,  in  the  precise  man- 
ner^ which  the  people  had  desired ;  but  in  a  way  which, 
while  it  afforded  instant  and  effectual  relief,  taught  them 
most  impressively,  that  their  dependence  was  upon  God. 
The  method  of  cure  was  just  the  one,  probably,  which 
would  have  been  deemed,  of  all  others,  the  most  improbable  ; 
and,  indeed,  the  more  wonderful,  and  the  more  manifestly  a 
divine  work,  if,  as  some  naturalists  say,  the  sight  of  burn- 
ished brass  only  aggravates  the  disease  of  those  who  are 
stung  by  fiery  serpents. 

We  have  here  an  instance  in  which  prayer  is  answered  ; 
but  in  a  different  way  from  what  is  expected,  or  was  origin- 
ally desired.  The  request  is,  that  the  serpents  may  be  taken 
away,  and  thus  the  evil  be  avoided.  God  decides  that  the 
evil  shall  be  remedied,  not  by  the  removal  of  the  serpents ; 
but  by  a  process  which,  while  it  affords  relief,  shall  secure 
other  important  ends. 

And  in  this  manner,  God,  probably,  often  answers  prayer ; 
especially  in  cases  where  his  people  have  asked  that  bless- 
ings might  be  received  in  a  particular  way ;  or,  without  ask- 
ing, have  so  expected  them. 

Take  an  example.  Look  at  that  child  of  God,  in  his 
closet,  praying  for  non-conformity  to  the  world.  He  is  sin- 
cere and  ardent  in  his  wishes,  for  such  a  self-denying  spirit. 

8* 


90  BIBLE     HISTORY 

But  his  circumstances  in  life  are  opposed  to  non -conformity. 
He  is  rich,  and  his  friends  are  rich  around  him ;  and  withal, 
he  is  encircled  by  the  gay  and  the  fashionable,  whose  influ- 
ence he  feels,  and  from  whose  society  he  finds  it  difficult  to 
escape.  Well,  in  such  an  atmosphere,  and  in  such  circum- 
stances, he  brings  forth,  comparatively,  little  fruit  to  God. 
He  ripens  slowly  for  heaven  himself,  and  accomplishes 
little,  either  by  example  or  personal  effort,  for  the  salva- 
tion of  others.  At  length,  he  is  made  sensible  of  his 
deficiencies ;  and  prays,  that  the  world  may  exert  a  less 
baleful  influence  upon  him.  He  wishes  to  be  less  conformed 
to  the  precepts  and  examples  of  the  gay  and  thoughtless 
about  him  ;  and  so  he  prays. 

Now,  in  no  way  can  his  prayers  be  answered,  and  the 
spiritual  good  sought  be  attained  ;  at  least,  in  no  so  good 
way,  as  by  affliction.  And  it  must  be  affliction  adapted  to 
his  case.  And  in  answer  to  his  prayers,  and  in  kindness  to 
his  soul,  it  is  sent.  In  a  few  months,  or  a  few  years,  you 
find  him  a  poor  man.  In  most  unexpected  ways,  his  wealth, 
of  which,  perhaps,  he  was  proud,  and  which  was  a  constant 
hindrance  to  his  spiritual  prosperity,  has  departed.  He  is 
poor,  and,  perhaps-,  neglected.  But  his  soul  is  benefitted. 
He  is  cured  of  his  pride,  and  his  love  of  the  world.  But  the 
process,  by  which  that  cure  was  effected,  was  entirely  differ- 
ent from  what  he  asked  or  expected.  But  approach  him,  and 
inquire  of  him,  in  what  light  he  views  the  dispensations  of 
God ;  and  he  will  tell  you,  that  painful,  agonizing,  as  the 
trial  was,  it  has  proved  a  blessing  to  his  soul.  Instead  of 
longer  pursuing  after  the  world,  to  hoard  it  up,  or  to  seek  its 
enjoyment,  he  is  striving  for  an  inheritance  above  ;  instead 
of  deriving  his  comforts  from  earthly  sources,  he  is  drinking 
from  the  pure  and  refreshing  spiritual  fountains  on  high. 
His  prayers  are  answered,  by  a  faithful,  covenant-keeping 
God  ;  to  whom,  looking  up  through  tears  and  trials,  he  can 
exultingly  say : 


OF      PRAYER.  91 

Bounteous  Giver  of  all  good, 

Thou  art  of  all  thy  gifts,  thyself  the  crown  : 
Give  what  thou  canst,  without  thee  we  are  poor, 
And  with  thee  rich,  take  what  thou  wilt  away. 

The  answer,  which  God  gives  to  the  prayer  of  Moses,  in- 
culcates an  important  practical  lesson  ;  viz. :  the  use  of  those 
means,  which  are  directly  prescribed  by  God ;  or  by  which 
the  blessings  sought  are  ordinarily  attained. 

The  children  of  Israel  may  be  healed,  if  bitten  ;  but  a 
brazen  serpent  must  be  made,  not  one  of  silver  or  of  gold  ; 
and  it  must  be  made  by  Moses,  or  under  his  direction  ;  not 
each  one  for  himself,  nor  by  an  elder  for  a  tribe,  but  one  for 
the  nation.  And  it  must  be  elevated  upon  a  pole,  and  the 
poisoned  or  bitten  must  look  upon  it,  and  they  must  look  in 
faith.  Every  one  of  these  agencies,  or  circumstances,  are 
essential  to  an  answer  to  the  prayer  of  Moses,  if  an  individ- 
ual would  be  benefited. 

There  is  not,  perhaps,  a  more  important  consideration,  con- 
nected with  prayer,  than  this.  Prayer  should  be  offered,  but 
means  are  not  to  be  neglected.  God  can,  indeed,  answer  the 
prayers  of  his  children,  directly,  without  their  using  means ; 
and,  perhaps,  he  sometimes  does,  but  this  is  not  common,  nor 
is  it  to  be  expected.  He  might,  in  answer  to  prayer,  lift  a 
shipwrecking  vessel  safely  on  to  the  shore  ;  but  who  expects 
this  1  The  crew  must  use  all  ordinary  means,  by  which  to 
anchor  that  vessel,  in  some  safe  place,  or  steer  her  on  to 
some  safe  strand.  God  could  give  us  harvests,  without  our 
ploughing,  or  sowing  ;  but  who  thus  dares  tempt  Providence  ? 

A  writer  has  remarked  with  great  truth — but  he  might  ap- 
ply it  to  others,  as  well  as  to  the  "  young,"  and  the  "  igno- 
rant " — "  There  is  a  species  of  enthusiasm,  not  uncommon, 
and  to  which  young  or  ignorant  professors  of  religion  are  ex- 
posed, that  is,  to  expect  the  blessing  desired  in  prayer,  with- 
out any  effort  or  exertion  on  our  part.  But  in  the  Bible  you 
may  constantly  see  how  those  who  earnestly  prayed,  used 


92  BIBLE      HISTORY 

the  most  likely  means  to  effect  their  desires.  Though  Jacob 
passes  the  night  in  prayer,  he  still,  in  the  morning,  takes  the 
best  means  to  pacify  his  brother  Esau. 

"Asa  sets  the  battle  in  array,  as  well  as  cries  to  God,  'we 
rest  on  thee.'  Bishop  Hall  says  of  Moses,  when  Israel  was 
about  to  contend  with  Amalok,  '  I  do  not  hear  Moses  say  to 
his  Joshua,  Amalek  is  come  up  against  us ;  it  matters  not 
whether  thou  go  against  him  or  not ;  or,  if  thou  go,  whether 
alone,  or  in  company  ;  or,  if  accompanied,  whether  by  many 
or  few,  strong  or  weak  ;  or,  if  strong  men,  whether  they 
fight  or  not;  I  will  pray  on  the  hill ; '  but  he  says,  *  choose  us 
out  men,  and  go,  and  fight.'  Then  only  can  we  hope,  when 
we  have  done  our  best ;  and  though  means  cannot  effect  that 
which  we  desired,  yet  God  will  have  us  use  the  likeliest 
means  on  our  part  to  effect  it.  Prayer,  without  the  use  of 
means,  is  mockery."  * 

These  truths  deserve  to  be  engraven  on  some  tablet,  to  be 
hung  before  the  eye  of  the  Christian,  where  he  usually  pi'ays, 
that  the  due  use  of  means  is  just  as  essential  as  prayer  itself. 
And  it  is  doubtless  through  the  neglect  of  practising  upon 
this  plain  but  cardinal  truth,  that  so  many  petitions  receive, 
and  can  receive,  no  answer. 

•  Bickersteth  on  Prayer. 


OF     PRAYER.  93 


JOSHUA. 

JOSHUA'S    PRAYER    AFTER    THE    DEFEAT    AT    AI. 

And  Joshua  rent  his  clothes,  and  fell  to  the  earth  upon  his  face  before  the  ark  of  the 
Lora  until  tne  even-tide,  he  and  the  elders  of  Israel,  and  put  dust  upon  their  heads. 
Anu  joshuii  said,  Alas !  O  Lord  God,  wherefore  hast  thou  at  all  brought  this 
people  over  Jordan,  to  deliver  us  into  the  hand  of  the  Amorites,  to  destroy  usi 
would  to  God  v.'e  had  been  content,  and  dwelt  on  the  other  side  Jordan  !  O  Lord, 
what  shall  I  say,  when  Israel  turneth  their  backs  before  their  enemies'?  For  the 
Canaanites,  and  all  the  inhabitants  of  the  land  shall  hear  of  it,  and  shall  environ 
us  round,  and  cut  off  our  name  from  the  earth  :  and  what  wilt  thou  do  unto  thy 
great  name  1  And  the  Lord  said  unto  Joshua,  Get  thee  up  ;  wherefore  liest  thou 
thus  upon  thy  face  1 — Joshua  vii.  6 — 10. 

Moses  has  gone  to  his  reward,  and  Joshua  has  succeeded 
to  the  command  of  Israel.  The  passage  of  the  Jordan  has 
been  effected.  Jericho  has  been  taken.  The  Israehtes  are 
encamped  on  the  soil  of  Canaan,  and  have  begun  the  subju- 
gation of  the  land. 

The  first  place,  against  which  a  detachment  is  sent,  is  Ai ; 
a  city  situated  some  ten  miles  north  of  Jerusalem,  and  em- 
bracing a  large  population.  Ch.  8 :  25.  Previously  to  the 
attack,  Joshua  had  sent  men  to  reconnoitre  the  place,  and 
report  its  condition.  The  city  was  represented  as  weak  and 
defenceless,  and  but  a  small  detachment  was  deemed  neces- 
sary to  take  it.  Without  the  usual  precaution  of  consulting 
God,  as  to  his  movements,  in  relation  to  an  attack,  Joshua 
sends  forward  a  detachment  of  only  three  thousand  men — 
thirty-six  of  whom  were  killed,  and  the  main  body  repulsed. 
This  was,  indeed,  an  inconsiderable  loss  ;  but  even  this,  and 
much  more  the  repulse,  occasioned  surprise.  It  was  mani- 
fest that,  for  some  reason,  the  divine  hand  was  against  them. 
In  this  state  of  uncertainty  and  anxiety,  Joshua  betakes  him- 
self to  a  throne  of  grace.  There,  with  the  elders  of  Israel, 
he  humbles  himself ;  there,  "  until  even-tide,"  he  and  they 
remain  before  the  footstool. 


94  BIBLE     HISTORY 

So  far,  it  must  be  conceded,  Joshua  pursued  a  wise 
and  becoming  course.  And,  moreover,  his  pleas  are  excel- 
lent, and  his  concern  for  the  honor  of  God  worthy  the  suc- 
cessor of  Moses.  But  are  there  not  portions  of  his  prayer 
apparently  censurable  ?  "  To  consider  this  trivial  check,"  as 
Dr.  Scott  remarks,  "  as  the  forerunner  of  total  ruin ;  to  inquire 
wherefore  the  Lord  had  brought  them  over  Jordan ;  and  to 
admit  the  thought,  that  it  was  in  order  to  deliver  them  into 
the  hands  of  the  Amorites — were  proofs  of  unbeliefs  which 
may  be  accounted  for,  but  were  wholly  inexcusable,  espe- 
cially after  the  express  promises,  and  miraculous  success, 
just  before  received." 

Yet,  God  kindly  answers  Joshua's  prayer ;  and  while  he 
was  yet  lying  prostrate,  as  is  supposed,  before  the  ark.  In 
that  answer  there  is,  at  first  view,  the  semblance  of  rebuke ; 
but  it  is,  probably,  in  appearance  only.  God  would  seem  to 
intimate  that  his  mournful  posture  had  been  continued  suf- 
ficiently long.  There  was  urgent  business  to  be  done.  He 
must  arise,  and  address  himself  to  the  discovery  of  an 
accursed  thing,  which  had  taken  place  in  Israel ;  and  which, 
while  it  remained  covered  and  unpunished,  would  prevent  the 
divine  aid  in  subduing  his  enemies. 

An  important  practical  truth  is  suggested  by  the  preceding 
narrative,  viz :  that  duty  sometimes  calls  us  from  a  throne  of 
grace,  as  clearly  as,  in  other  cases,  it  directs  us  to  it. 

Joshua  was  quite  right,  on  receiving  intelligence  of  the 
defeat  of  the  Israelitish  detachment  at  Ai,  to  spread  the  case 
before  God,  and  to  continue  his  suppUcation,  till  he  was 
favored  with  an  answer.  But  no  sooner  is  he  informed  of 
the  state  of  things  in  the  camp  of  Israel,  and  of  the  necessity 
of  probing  the  wounds  which  had  been  caused,  than  it  be- 
came his  duty  to  rise,  and,  leaving  a  throne  of  grace,  to  dis- 
charge that  now  more  imperative  dnij.  So  God  decided ; 
and  vain,  therefore,  would  it  have  been  for  Joshua  to  have 
sought  the  continued  favor  and  aid  of  God,  while  the  existing 


OF      PRAYER.  95 

evil  was  not  remedied,  and  the  sullied  honor  of  God  was  not 
vindicated. 

And  often  would  the  Christian  be  otherwise  more  appro- 
priately employed,  than  continuing-  at  a  throne  of  grace, 
obligatory  as  the  duty  may  be,  that  he  should  abound  in 
prayer.  Take  an  example ;  a  Christian  has  wronged  his 
neighbor,  either  in  respect  to  his  property  or  his  good  name. 
In  some  hour  of  temptation,  he  may  have  exacted  more  than 
was  his  due,  or  he  may  have  spoken  to  the  injury  of  his 
neighbor's  reputation.  Is  the  place  of  prayer  the  proper 
place  for  that  Christian  ?  He  should,  indeed,  humble  him- 
self before  God  ;  he  may  ask  forgiveness  ;  but,  while  at  a 
throne  of  grace,  with  the  guilt  of  transgression  upon  hira, 
might  not  God  well  address  him,  as  he  did  Joshua :  "  Get 
thee  up ;  wherefore  liest  thou  thus  upon  thy  face  ?"  Go, 
and  repair  the  wrong  you  have  done.  Go,  confess  your 
fault.  Make  restitution.  This  is  your  first  and  paramount 
duty.  Until  that  is  done,  a  throne  of  grace  is  no  befitting 
place  for  you.  Your  confessions ;  your  tears ;  your  vows, 
are  of  no  avail,  while  you  neglect  the  golden  rule  of  doing 
to  others  as  you  would  have  them  do  to  you. 

Until  the  Christian  is  willing  to  repair  wrongs  done  to 
others,  he  is  not  repentant ;  and,  without  a  broken  heart  and 
contrite  spirit,  how  can  he  expect  pardon  and  acceptance 
from  God  1  Says  the  Psalmist :  "  If  I  regard  iniquity  in  my 
heart,  the  Lord  will  not  hear  me." 

While  I  my  inward  guilt  supprest, 

No  pardon  could  I  find ; 
Thy  wrath  lay  burning  in  my  breast. 

And  rack'd  my  tortured  mind. 

Then  I  confessed  my  troubled  thoughts ; 

My  secret  sins  revealed  : 
Thy  pard'ning  grace  forgave  my  faults; 

Thy  grace  my  pardon  seal'd. 


96  BIBLE     HISTORY 

Take  another  example :  the  church  is  often  surprised  that 
sinners  are  not  converted.  Meetings  for  prayer  are  frequent, 
and  well  attended.  A  spirit  of  prayer  seems  to  prevail,  and 
strong  and  importunate  appeals  are  made  to  God,  in  behalf 
of  the  impenitent.  Indeed,  Christians  appear  greatly  alarmed 
for  the  safety  of  sinners,  and  lie  prostrate  in  the  dust  before 
God.  Yet  there  are  no  inquiries  on  the  part  of  sinners,  and 
no  conversions. 

Now,  we  dare  not  say  that  Christians  pray  too  much. 
Their  fault  generally  is  the  reverse ;  they  pray  too  little. 
And  yet,  in  certain  cases,  might  not  God,  with  propriety,  say 
to  them,  as  he  said  to  Joshua :  "  Get  ye  up ;  wherefore  do 
you  lie  thus  upon  your  face  ?"  There  are  other  duties  con- 
nected with  the  conversion  of  sinners,  besides  praying  for 
them.  Means  must  be  used.  Appeals  must  be  made.  Seed 
must  be  sown.  Let  the  children  of  God  pray :  fervently, 
intensely,  importunately :  let  them  also  go  forth,  and  enter 
into  the  habitations  of  the  impenitent — speak  to  them — warn 
them — labor  with  them.  Prayer  combined  with  labor,  and 
labor  combined  with  prayer,  may  be  expected  to  result  in 
the  salvation  of  souls.  God  must,  indeed,  be  honored,  and 
the  glory  of  the  work  be  ascribed  to  him ;  but  never  should 
it  be  forgotten  that  he  w^orks  by  means.  Had  this  principle 
been  recognized  by  some  churches,  and  some  Christians, 
while  they  would  not  have  prayed  less,  they  would  have 
labored  more  ;  and  blessed  harvests  would  have  been  reaped, 
where  but  little,  if  any,  fruit  has  been  gathered  into  the 
garner  of  God. 

Let  the  children  of  God,  then,  recognize  the  importance  of 
this  principle  :  that  means,  aside  from  prayer,  are  to  be  used 
for  the  conversion  of  sinners ;  and  that  the  neglect  of  those 
means  may  be  just  as  fatal  to  their  conversion  as  the  neglect 
of  prayer  itself  Christians  may,  sometimes,  be  at  a  throne 
of  grace,  when  their  duty,  in  respect  to  sinners,  requires  that 
they  should  be  otherwise  employed. 


OF      PRAYER.  97 


JOSHUA. 

SUN    AND    MOON    STAND    STILL,   IN    ANSWER    TO    PRAYER. 

Then  spake  Joshua  to  the  Lord  in  the  day  when  the  Lord  delivered  up  the  Amorites 
before  the  children  of  Israel-,  and  he  said  in  the  sight  of  Israel,  Sun,  stand  thou 
still  upon  Gibeon,  and  thou  Moon  in  the  valley  of  Ajalon. — Joshua  x.  12. 

The  sin  of  Achaii  having  been  signally  punished,  God 
directs  Joshua  to  renew  the  attack  upon  Ai,  which  soon  falls 
under  the  power  of  Israel.  The  destruction  of  two  cities,  of 
so  much  importance  as  Jericho  and  Ai,  naturally  occasions 
great  apprehension  among  the  Amorites — a  name  given  to 
several  tribes  in  that  vicinity.  This  apprehension  is,  also, 
soon,  in  no  small  degree,  increased,  by  the  news  of  an  alliance 
between  the  inhabitants  of  Gibeon  and  Joshua.  Pressed 
with  the  necessity  of  immediate  measures  to  secure  them- 
selves against  invasion,  the  five  Amorite  kings  combine,  and 
commence  offensive  operations  by  an  attack  on  Gibeon. 
The  latter,  taking  advantage  of  their  recent  alliance  with 
the  Israelites,  forthwith  communicate  to  Joshua  the  dangers 
which  environ  them,  and  beg  immediate  succor. 

Joshua  is  directed  to  hasten  to  their  assistance,  and  receives 
the  divine  assurance  that  success  shall  attend  his  arms. 
Yet,  we  find  him  neglecting  no  prudent  means  of  effecting 
his  object.  By  a  military  stratagem,  he  surprises  the  Amorite 
kings,  and  their  confederate  army.  The  attack  is  success- 
ful, and  a  most  signal  slaughter  of  the  enemy  ensues.  Their 
ranKs  are  broken.  They  are  put  to  flight — taking  opposite 
courses;  some  attempting  to  escape  north,  to  Beth-horon, 
and  others  south,  to  Azekah,  and  Makkedah.  At  this  junc- 
ture, God  interposes,  to  make  the  destruction  of  these  idolaters 
more  complete :  a  tempest  of  hail-stones  is  supernaturally 
employed,  by  which  more  perish  than  are  slain  by  the 
sword. 

9 


98  BIBLE     HISTORY 

The  day  was  now  declining,  and  still  the  enemy  were  not 
entirely  destroyed.  The  IsraeHtish  forces  were  pressing  on — 
strong — spirited  —  determined.  But  Joshua  perceived  that 
night  would  shut  in  ere  the  entire  work  was  accomplished. 
What  more  could  he  do?  What  expedient  adopt,  to  destroy 
he  remaining  cohorts  of  the  army  of  idolators?  He  turned 
is  thoughts  to  God.  It  was  his  cause.  They  were  fighting 
for  him  and  his  glory.  He  was  a  prayer-hearing  God. 
Suddenly,  the  important  expedient  occurs  to  him — doubtless 
divinely  suggested — and,  the  next  moment,  we  behold  him 
prostrate  before  the  footstool ; 

with  his  temple  bare, 


And  hands  uplifted  to  the  sk}',  he  prays: 
'God  of  this  people,  hear!  and  let  the  sun 
Stand  upon  Gibeon  still ;  and  let  the  moon 
Rest  in  the  vale  of  Ajalon!'     He  ceased; 
And,  lo !  the  moon  sits  motionless,  and  earth 
Stands  on  her  axis,  indolent.     The  sun 
Pours  the  unmoving  column  of  his  rays 
In  undiminish'd  heat :  the  hours  stand  still ; 
The  shade  hath  slopped  upon  the  dial's  face. 


On  with  thy  armies,  Joshua  !    The  Lord 
God  of  Sabbaoth  is  the  avenger  now; 


"On !  till  the  avenging  swords  have  drunk  the  blood 
Of  all  Jehovah's  enemies ;  and  till 
Thy  banners,  in  returning  triumph  wave.* 

Although  nothing  is  said  in  the  sacred  narrative  of  a 
direct  prayer  to  Jehovah  —  at  least,  no  form  of  words  is 
given — ^yet,  it  is  apparent  that  a  solemn  and  fervent  appeal 
to  Jehovah  preceded  the  command  of  Joshua  to  the  orbs  of 
heaven ;  and,  in  this  opinion,  we  are  strengthened  by  the 
declaration  of  the  historian,  v.  14,  "that  there  was  no  day 

*J.  B.  Van  Schaick. 


OF     PRAYER.  99 

like  that  before  it,  or  after  it,  that  the  Lord  hearkened  unto  the 
voice  of  a  man^''  &c.  The  sense  of  which  doubtless  is,  that 
never  before,  for  such  a  purpose^  had  God  hstened  to  the 
prajer  of  an  individual ;  for,  oft-times,  Moses  had  prevailed 
with  God,  in  relation  to  miracles  of  great  magnitude,  but 
never  before  had  God  hearkened  to  the  voice  of  man,  to  alter 
so  signally  the  course  of  nature^  or  to  grant  such  an  illustrious 
display  of  his  power,  in  behalf  of  his  people.  It  might  have 
been  a  secret  prayer ;  but,  whether  secret  or  audible — pro- 
tracted or  momentary — it  was  a  prayer  for  that  which  had, 
probably,  never  before  entered  into  the  heart  of  man  to  offer. 
Moses  had  converted  the  river  of  Egypt  into  blood ;  he  had 
brought  dov/n  hail  and  fire  from  the  clouds  of  heaven  ;  he 
had  divided  the  Red  Sea ;  he  had  smitten  the  rock,  and 
brought  forth  water ;  but  here,  the  very  orbs  of  heaven,  far 
off,  are  stopped  in  their  course !  stopped  by  God,  (who  per- 
forms all  miracles,)  but  at  the  instance  of  a  worm  on  his 
footstool ! 

Whatever  w^e  might  wish,  we  are  unable  to  heighten,  by 
any  language  of  ours,  the  impression  which  the  simple  nar- 
rative conveys.  The  language  of  Joshua  is  sublime ;  but 
more  sublime  the  wonderful  results. 

The  only  thing  further  which  we  wish  to  suggest  is,  that 
as  God  has  himself  prescribed  no  limit  to  what,  on  proper 
occasions,  we  may  ask,  neither  should  we.  We  cannot  say 
what  faith,  even  at  the  present  day,  might  not  obtain  from 
God,  w^ere  it  sufficiently  strong,  and  had  it  purely  his  glory 
in  view.  Certain  we  are,  that  the  children  of  God  might 
obtain  far  greater  spiritual  blessings  than  they  do,  had  thej^- 
a  higher  faith,  and  were  they  more  willing  to  labor  for  the 
glory  of  God.  Joshua  proys  that  the  sun  and  moon  may 
stand  still,  that  he  may  work — w^ork  in  God's  cause,  and  to 
God's  glory.  And  if  good  people  were  as  willing  to  labor 
"  to  pull  down  the  strongholds  of  sin  and  Satan,"  would  not 
God  send  down  his  holy  Spirit  oftener,  in  answer  to  their 


100  BIBLE     HISTORY 

prayers,  and  continue  the  light  and  blessings  of  such  days, 
till  the  whole  work  should  be  accomplished  ?  Oh  !  that  we 
had  Joshuas  in  our  days,  whose  faith  would  allow  them 
reverently,  but  efficiently,  to  say  to  the  Sun  of  Righteousness, 
"Stand  thou  still,  over  this  and  that  place,  till  all  thine 
enemies  are  subdued !" 

And  that  day  will  come.  The  present  puny  race  of 
Christians  will,  by  and  by,  give  place  to  one  which  will  be 
"  strong  in  the  Lord,  and  in  the  power  of  his  might."  They 
will  pray  far  more  ;  they  will  plead  the  promises  with  glo- 
rious efficiency  ;  they  will  cry,  and  God  will  hear ;  they  will 
agonize,  and  the  blessings  asked  —  all  of  which  will  so 
respect  the  glory  of  God,  as  not  to  be  withheld — the  blessings 
asked,  and  far  more  than  asked,  will  come  down,  as  showers 
that  water  the  eailh. 

O  scenes  surpassing  fable,  and  yet  true! 
Scenes  of  accomplish'd  bliss !  which,  who  can  see, 
Though  but  in  distant  prospect,  and  not  feel 
His  soul  refresh'd  wiih  foretaste  of  the  joyi 


JUDGES. 

PRAYER    OF    MANOAH. 

Then  Manoah  entreated  the  Lord,  and  said,  O  my  Lord,  let  the  man  of  God  which 
thou  didst  send  come  aj,'ain  unto  us,  and  teach  us  what  we  shall  do  unto  tlie  child 
that  shall  be  born.  And  God  hearkeneii  to  the  voice  of  Manoah ;  and  the  an^el  of 
God  came  again  unto  the  woman,  as  she  sat  in  the  field ;  but  Manoah,  her  hus- 
band, was  not  with  her. — Judges  xiii.  8,  9. 

To  a  just  understanding  of  Manoah's  prayer,  a  knowledge 
of  some  previous  events  and  circumstances  is  important. 
For  a  series  of  years,  the  Israelites  had  suffered  under  Phil- 
istine oppression.  Whether  they  had  become  sensible  of 
their  sins,  on  account  of  which  God  had  given  them  into  the 
hands  of  their  enemies,  does  not  appear.     But  He,  who  had 


OF     PRAYER.  101 

hitherto  sustained  and  protected  them,  now  orders  the  dis- 
pensations of  his  providence,  with  reference  to  their  dehver- 
ance.  For  this  purpose,  one  is  to  be  raised  up,  of  a  pecuHar 
character,  who  should  crush  the  power  of  their  foes. 

In  the  tribe  of  Dan,  whose  territory  bordered  upon  the 
Phihstines,  there  hved  a  man,  by  the  name  of  Manoah, 
whose  wife  was  without  children.  To  this  woman,  the 
Angel- Jehovah,  so  often  spoken  of  in  the  history  of  the 
Israelites,  and  who  appeared  to  Moses,  Joshua,  Gideon,  and 
others,  now  manifests  himself,  and  announces  to  her  that  she 
shall  become  a  mother ;  and  that,  as  her  son,  from  his  birth, 
shall  be  a  Nazarite,  she  must  herself  be  subject  to  the  laws 
of  the  Nazarites,  that  the  sanctification  of  her  son  may  com- 
mence with  herself.  Other  observances,  on  her  part,  and  in 
relation  to  the  management  of  the  child,  are  enjoined ;  upon 
which,  the  angel  departs,  making  the  important  annunciation, 
as  he  retires,  that,  on  reaching  maturity,  "  he  should  begin 
to  dehver  Israel  out  of  the  hands  of  the  Phihstines." 

The  wife  of  Manoah,  whose  name  is  not  revealed,  soon 
informs  her  husband  of  the  appearance  of  the  "man  of  God," 
of  whose  superhuman  character  she  seems  to  have  had  some 
surmise,  and  acquaints  him,  also,  with  the  import  of  his 
communication. 

Prompted,  it  would  seem,  by  a  strong  faith,  and  a  high 
esteem  of  the  promised  blessing,  and,  withal,  desirous  of 
receiving  further  instructions  in  regard  to  the  child,  Manoah 
betakes  himself  to  prayer.  "  When  I  see  the  strength  of 
Manoah's  faith,"  says  Bishop  Hall,  "  I  marvel  not  that  he 
had  a  Samson  to  his  son.  He  saw  not  the  messenger ;  he 
heard  not  the  errand  ;  he  examined  not  the  circumstances : 
yet  now  he  takes  thought,  not  whether  he  should  have  a 
son,  but  how  he  shall  order  the  son,  which  he  must  have. 
Zacharias  had  the  same  message,  and,  craving  a  sign,  lost 
his  voice,  wherewith  he  craved  it.  Manoah  seeks  no  sign 
for  the  promise,  but  counsel  for  himself     Happy  are  they 

9* 


102  BIBLE     HISTORY 

that  have  not  seen,  yet  beUeved.  True  faith  takes  all  for 
granted — ^yea,  for  performed,  that  is  promised." 

Manoah's  prayer  is  answered,  and  again  the  angel  ap- 
pears ;  and,  as  at  the  first,  to  his  wife.  Immediately  she 
seeks  her  husband,  to  whom  she  communicates  the  re-appear- 
ance of  the  "  man  of  God."  He  returns  with  her,  and  pres- 
ently Manoah  stands  before  him,  and  expresses  a  desire  that 
the  gracious  promise  made  to  his  wife  may  be  fulfilled. 
The  injunction,  given  at  the  former  interview,  in  relation  to 
the  mother's  abstemiousness,  is  reiterated ;  upon  which,  the 
angel,  probably  giving  some  intimation  of  his  readiness  to 
depart,  Manoah  begs  him  to  tarry  till  food  should  be 
prepared. 

To  this  the  angel,  yet  unknown  to  Manoah  in  his  true 
character,  responds,  that  he  would  not  himself  eat ;  but  Ma- 
noah, if  disposed,  might  offer  the  food  as  a  burnt-offering, 
only  it  must  be  unto  the  Lord.  The  way  was  preparing  to 
make  known  to  Manoah  the  true  character  of  the  august 
personage  with  whom  he  was  holding  converse.  Already  it 
would  seem,  that  he  had  suspicions  that  he  was  some  celes- 
tial messenger ;  and  now,  with  reference  to  satisfaction  on 
that  point,  he  inquires  his  name.  The  answer  was  remark- 
able— apparently  a  denial ;  perhaps  intended,  in  part,  as  a 
rebuke,  and  yet,  in  truth,  it  was  a  disclosure :  "  Why  asketh 
thou  after  my  name,  seeing  it  is  secret .?"  or,  as  the  same 
word  is  rendered  in  Isaiah  9:6,"  Wonderful"  a  name  ex- 
pressly given  to  Christ.  Whether  Manoah  understood  its 
entire  import,  may  be  doubted  ;  but  he  had  become  so  satis- 
fied of  the  real  character  of  his  guest,  that  he  no  longer 
hesitates  to  make  an  offering  to  him.  For  this  purpose,  he 
selects  a  rock,  as  did  Gideon  on  a  like  occasion,  (ch.  6 :  20, 
21,)  instead  of  an  altar.  "And  the  angel  did  wondrously." 
How  "  wondrously  ?"  Doubtless  setting  on  fire  the  offering, 
as  he  had  done  for  Gideon  ;  and,  as  the  flames  rose,  he  went 
up  towards  heaven  thereon,  leaving  Manoah  and  his  wife 


OF     PRAYER.  103 

intense  gazers  of  the  sublime  scene,  and  confirmed  in  the 
behef  that  they  had  seen  the  Angel-Jehovah, 

Thus  signally  honored  were  Manoah  and  his  wife,  by  a 
visitant  of  exalted  dignity  and  glory.  And  when,  at  length, 
they  discovered  who  that  visitant  was,  a  holy  awe  seems  to 
have  taken  possession  of  their  hearts ;  and,  in  respect  to 
Manoah,  he  seems  to  have  been  apprehensive  lest  they  should 
die,  because  they  had  seen  God.  On  many  occasions,  the 
Old  Testament  saints  were  blessed  with  personal  interviews 
with  the  Angel-Jehovah,  and  received  communications  from 
him,  which  had  respect  to  their  own  interests,  or  the  interests 
of  God's  people. 

Anterior  to  the  appearance  of  the  Messiah  in  the  flesh, 
the  Shekinah,  in  one  form  and  another,  was  a  frequent  and 
established  organ  of  communication,  between  Jehovah  and 
his  covenant  people ;  and,  by  means  of  this,  the  divine  will 
was  often  delivered  to  them.  Such  honor  had  Adam,  Noah^ 
Abraham,  and  the  other  heirs  of  the  covenant ;  as,  in  after 
times,  had  also  Moses,  Joshua,  Gideon,  and  the  prophets. 

But,  with  the  ascension  of  Jesus,  such  manifestations 
generally  ceased.  We  rarely  read  of  the  Shekinah,  in  any 
of  Its  visible  forms.  But  are  the  children  of  God  now  less 
favored?  less  honored,  than  under  the  ancient  dispensation? 
On  the  contrary,  they  are  more  favored,  and  far  more  honored. 
And,  though  the  medium  of  communication  be  changed,  the 
intercourse  between  heaven  and  earth  is  more  frequent — more 
intimate — more  glorious. 

Under  the  former  arrangement,  the  Angel- Jehovah  made 
his  appearance  not  often,  and  only  on  special  occasions. 
But  now^  how  many  thousands  of  his  children  does  he  visit 
every  day  ?  Said  he  to  his  disciples — and  what,  in  this  re- 
spect, he  said  to  them,  he  has  said  to  all,  who  should  behevo 
on  his  name — "  I  will  not  leave  you  comfortless  :  I  will  come 
unto  you."  "  He  that  loveth  me,  shall  be  loved  of  my  Father, 
and  I  will  love  him,  and  will  manifest  myself  to  him."     "  If 


104  BIBLE      HISTORY 

I  depart,  I  will  send  the  Comforter  to  you."     "He  shall 
receive  of  mine,  and  show  it  unto  you." 

To  many,  these  promises  are  daily  fulfilled.  And  there 
lives  not  that  disciple  of  Jesus,  who  may  not,  each  and  every 
day,  hold  far  more  intimate  and  blessed  communion  with  the 
Redeemer,  than  the  ancient  behevers  did,  or  perhaps  could. 
We  have  now  a  more  full  and  ample  revelation.  They 
enjoyed  Hght,  which  shone  dimly  through  types,  shadows, 
cloudy  pillars  ;  but  we  see  the  Sun  of  Righteousness,  shining 
in  full  gospel-splendor.  They  had  the  promise  of  good 
things  ;  we  the  fulfillment.  They  the  shadow  ;  we  the  sub- 
stance. Were  some  children  of  God  to  tell  of  their  inter- 
views with  Jesus ;  of  their  communion  with  him  ;  of  the 
wonderful  effects  it  has  upon  their  souls ;  raising,  expanding, 
warming,  blessing  them,  and  fiUing  them  -with  such  raptures, 
as  that  they  scarcely  know  whether  they  are  in  the  body,  or 
out  of  it — and  this,  day  after  day,  and  month  after  month ; 
and  this,  too,  while,  perhaps,  a  cold  and  chilling  apathy  is 
prevailing  all  around — would  there  be  any  question  whether 
the  advantage  lies  with  the  ancient  or  modern  believer? 
Doubtless  the  "ministration  of  the  Spirit"  is  far  more  glorious. 

While,  therefore,  I  feel  that  such  interviews  as  Manoah, 
and  others,  in  still  more  distant  periods,  enjoyed  with  the 
Messiah,  were  very  desirable,  I  prefer  my  own  interviews 
with  him,  by  means  of  his  Word  and  Spirit ;  and,  especially, 
when  engaged  in  prayer,  led  on  and  influenced  by  this  blessed 
agent.  When  may  I  not  retire,  and  hold  such  communion 
with  him?  feel,  and,  indeed,  know  that  he  is  present  with  my 
soul  ?  And,  in  the  ardor  of  my  love  to  him,  while  he  whispers 
that  I  am  his,  say  to  him,  in  return,  "Whom  have  I  in 
heaven  but  thee  ;  and  there  is  none  on  the  earth  that  I  desire 
besides  thee?" 

There  are  some,  at  the  present  day,  who  are  looking  for 
the  personal  appearance  and  reign  of  Jesus  on  earth.  There 
is  something  starthng,  and.  at  times,  delightful,  in  such  a 


OF    rr.AYER.  105 

thought.  But  I  cannot  saj  that  it  would  enhance  my  views 
of  the  blessedness  of  the  Church.  Rather  let  the  "minis- 
trations of  the  Spirit"  proceed;  let  the  communion  of  the 
saints  with  Jesus  be  spiritual,  till  such  times  as  the  earth  is 
filled  with  the  knowledge  and  love  of  God.  Then,  let  him 
come,  "  to  be  glorified  in  his  saints,  and  to  be  admired  in  all 
them  that  believe."  Meanwhile,  let  us,  who  now  hve,  and 
those  who  shall  five  till  that  glorious  day  dawn,  sing  in 
hope : 

O  may  we  reach  that  happy  place, 
Where  he  unvails  his  lovely  face  ! 
Where  all  his  beauties  you  behold, 
And  sing  his  name  to  harps  of  gold ! 


JUDGES. 

PRAYER    OF    SAMSON. 


And  Samson  called  unto  the  Lord,  and  said,  O  Lord  God,  remember  me,  I  pray  thee, 
and  strengthen  me,  I  pray  thee,  only  this  once,  O  God,  that  I  may  be  at  once 
avenged  of  the  Philistines  for  my  two  eyes.  And  Samson  took  hold  of  the  two 
middle  pillars  upon  which  the  house  stood,  and  on  which  it  was  borne  up,  of  the 
one  with  his  right  hand,  and  of  the  other  with  his  left.  And  Samson  said,  Let  me 
die  with  the  Philistines.  And  he  bowed  himself  with  all  his  might ;  and  the 
house  fell  upon  the  lords,  and  upon  all  the  people  that  were  therein.— J'wf/^es  xvi. 
23-30. 

The  story  of  Samson  is  too  famihar  to  require  even  an  out- 
line of  the  incidents  of  his  strange  and  eventful  life.  He 
early  gave  indications  of  great  strength ;  and,  at  length,  be- 
gan that  series  of  exploits,  which  has  given  him  notoriety, 
in  every  succeeding  age,  where  his  history  has  been  known 

He  was  raised  up  to  judge  Israel ;  and,  in  that  capacity, 
to  defend  them  against  their  most  implacable  foes,  the  Phil- 
istines. And,  on  several  occasions,  he  proved  himself  a  for- 
midable champion.  He  destroyed  their  crops  ;  he  slaugh- 
tered them  by  thousands. 


106  BIBLE      HISTORY 

But  with  all  his  giant-strength,  and  astonishing  courage  j 
in  other  respects,  he  was  weak,  and  easily  overcome  by 
temptation.  At  length,  he  falls  under  the  power  of  a  woman, 
in  the  pay  of  the  Philistines  ;  who,  by  the  practice  of  her  fa- 
cinations  upon  him,  obtains  an  important  secret ;  that  he  was 
a  Nazarite  unto  God  ;  and  that  "  the  preservation  of  his  head 
unshorn  is  the  wark^  or  sign  of  his  Nazariteship,  and  a  pledge, 
on  the  part  of  God,  of  the  continuance  of  his  miraculous 
physical  powers."  That  sign  lost,  his  vow  would  be  broken, 
and  his  strength  depart,  and  in  that  respect,  he  would  be- 
come as  a  common  man. 

Not  with  greater  delight  does  the  sea-bird  scream,  as  she 
discovers  some  hidden  wreck,  than  the  harlot  of  Sorek  exults 
when,  at  length,  she  discovers  the  secret,  which  would  bring 
not  Samson  only,  but  the  lords  of  the  Philistines  at  her  feet. 

He  soon  sleeps  in  her  lap.  The  locks  of  his  strength  are 
removed.     He  wakes  ;  but  God  has  departed  from  him. 

This  is  the  prelude  to  a  series  of  degradations,  most  hu- 
miliating and  painful.  The  Philistines  have  accomplished 
their  long-cherished  purpose.  They  take  him  ;  deprive  him 
of  sight ;  bind  him  in  fetters  of  brass,  and  he  becomes 
grinder-general  in  the  prison-house  of  Gaza. 


Eyeless  at  Gaza,  at  the  mill  with  slaves. 

We  attempt  no  lengthened  explanation  of  these  dark  and 
mysterious  matters.  The  character  of  Samson,  in  some  of 
its  features,  is  inexplicable.  "  By  none  of  the  judges,  did 
God  work  so  many  miracles,  and  yet  by  none  were  so  many 
faults  committed.  He  is  enrolled  by  Paul  in  the  list  of  an- 
cient worthies,  in  the  eleventh  of  Hebrews,  which  affords  a 
strong  presumption,  that,  notwithstanding  his  errors,  he  was 
a  pious  man.  It  must  be  recollected,  however,  that  his  his- 
tor}^  is  short,  and  that  the  pecuHar  dispensation,  under  which 
he  lived,  may  account  for  some  things,  which,  if  done  at  this 


OF     PRAYER.  107 

day,  and  without  the  special  appointment  of  God,  would  be 
highly  criminal.  Besides,  there  may  have  been  in  him  many 
exercises  of  true  piety,  which,  if  recorded,  would  have  re- 
flected a  different  light  upon  his  character."  Good  men,  in 
all  ages,  have  been  imperfect ;  and  some  of  them,  upon  the 
whole  eminent  for  their  piety,  have  evinced  great  failings. 
Good  men  may  sin ;  we  know  not  precisely  the  limit ;  but 
this  we  do  know,  that  they  must,  and  do  repent. 

Samson  was  now  in  the  hands  of  his  bitterest  foes.  Was 
he  there  to  correct  him  for  his  transgressions  ?  Will  God 
give  him  a  cup  of  bitterness  for  trifling  with  a  sacred  vow? 

In  the  prison-house  of  Gaza,  he  had  time  for  deep  and  sol- 
emn reflections  ;  and  it  is  probable  that  they  came.  Indeed, 
it  is  to  be  inferred  that  there  he  repented,  since,  as  his  hair 
grew,  his  strength  returned.  Not  as  a  natural  consequence, 
but  because  he  repented  ;  and  therefore  God,  being  once  more 
reconciled  to  him,  reinvests  him  with  his  lost  powers.  In 
the  language  of  Bp.  Hall,  "his  hair  grew,  together  with 
his  repentance,  and  his  strength  with  his  hair." 

God  had  still  an  important  work  for  Samson  to  do.  He 
shall  avenge  himself  upon  his  enemies ;  he  shall  give  relief 
to  the  people  of  Israel ;  he  shall  vindicate  the  honor  of  God. 
An  opportunity  for  the  accomphshment  of  these  objects,  not 
long  after,  occurs.  A  sacrifice  to  Dagon  is  proposed  by  the 
Philistines,  in  honor  of  his  having  delivered  the  champion  of 
Israel  into  their  hands  ;  though  they  well  knew  that  his 
captivity  was  owing  to  the  arts  of  the  sorceress  of  Sorek. 
The  plan  is  adopted.  The  Philistines  assemble  by  thou- 
sands at  Gaza.  They  give  themselves  up  to  mirth  and  rev- 
elry. In  the  midst  of  their  insane  and  idolatrous  joy,  it  is 
proposed  to  bring  Samson  out;  no  longer  an  object  of  fear; 
but  blind,  weak,  and  defenseless  ;  that  they  might  make  him 
the  butt  of  their  scofls  and  insults. 

The  proposal  is  acceptable  to  the  multitude,  and  Samson  is 
led  into  the  idol  temple ;  within  which  the  mighty  lords  of 


108  BIBLE     HISTORY 

Gaza,  Gath,  Ascalon,  and  other  cities,  are  assembled. 
Thousands  of  others  gather  upon  the  roof,  so  arranged 
that  ihej,  too,  can  look  down  upon  the  object  of  their  insult- 
ing triumph. 

At  length,  Samson  finds  himself  near  two  pillars,  sup- 
porting the  roof  He  hears  the  shouts  of  thousands.  What 
exultations  !  What  taunts  are  heaped  upon  him !  What 
insults  are  poured  out  against  the  God  of  Israel !  Let  us  not 
impute  vindictive  feelings  to  the  penitent,  humbled  judge  of 
Israel.  In  the  prison  of  Gaza,  he  had  gone  through  a  puri- 
fying process.  He  had  humbled  himself  before  God.  What 
he  now  hears,  fills  him  with  sorrow  and  grief  May  he  not 
vindicate  the  divine  honor  ?  May  he  not  prove,  by  one  sin- 
gle and  one  signal  effort — his  last,  if  that  be  the  divine 
pleasure — that  the  God  of  Israel  is  still  his  friend,  and  the 
Savior  of  his  people. 

.  At  this  critical  juncture,  he  seems  suddenly  impelled  by 
some  influence  from  on  high.  The  spirit  of  God  is  evidently 
moving  with  mighty  power  upon  his  heart.  Under  the  in- 
spiration of  that  Spirit,  he  lifts  his  soul  to  Him  that  sitteth 
on  the  throne ;  his  prayer  is  hol}^^  devout,  intense. 

He  ceases.  The  might  of  God  is  upon  him.  He  grasps 
the  pillars,  on  which  rests  the  idol  temple  of  Gaza,  and 
bows  himself  with  the  superhuman  strength  with  which 
God  invests  him.  Those  pillars,  strong  and  massive,  tremble, 
rock,  fall;  and  with  them,  as  they  fall,  are  mingled  the 
broken  fragments  of  the  temple,  and  the  thousands,  which 
had  gathered  upon  the  roof,  or  were  within  its  walls. 

How  soon  does  the  eye,  which  was  gazing  in  fiendish 
delight  upon  Samson,  roll  wildly  in  its  socket !  How  soon 
is  the  boisterous  laugh  turned  into  the  shriek  of  death ! 
Samson  himself  dies  ;  such  is  the  will  of  God  ;  but  he  tri- 
umphs in  his  fall ;  and  he  becomes  more  terrible  to  the  Phil- 
istines in  his  death,  than  he  had  ever  been  during  his  life  I 


OF     PRAYER.  109 

I  SAMUEL. 

PRAYER    OF    HANNAH. 

And  she  was  in  bitterness  of  soul,  and  prayed  unto  the  Lord,  and  wept  sore.  And 
she  vowed  a  vow,  and  said,  O  Lord  of  hosts,  if  thou  wilt  indeed  look  upon  the  af- 
fliction of  thy  handmaid,  and  remember  me,  and  not  forget  thy  handmaid,  but 
wilt  give  unto  thy  handmaid  a  man  child,  then  I  will  give  him  unto  the  Lord  all 
the  days  of  his  life,  and  there  shall  no  razor  come  upon  his  head. — 1  Samuel  i. 
10,  11. 

Descending  with  the  sacred  history,  we  have  now  reached 
nearly  the  three  thousandth  year  of  the  world,  and  before  us 
is  the  first  recorded  instance  of  a  woman  at  prayer.  But, 
though  it  be  the  first  recorded  instance,  let  it  not  be  thought, 
that  of  the  daughters  of  Eve,  Hannah  of  Mount  Ephraim 
was  the  first  at  a  throne  of  grace.  Eve  herself,  we  hope, 
was  often  there,  praying  that  the  evils,  which  she  liad  been 
instrumental  in  pouring  into  the  cup  of  her  daughters,  in  all 
time  to  come,  might  be  mitigated.  Nor  can  we  doubt,  that 
she  would  inculcate  this  duty  ;  and  of  all  privileges  and 
comforts  to  woman,  most  important,  to  her  female  descend- 
ants, during  her  protracted  sojourn  on  earth.  She,  who  had 
first  plucked  the  fruit 

Of  that  forbidden  tree,  whose  mortal  taste 
Brought  death  into  the  world,  and  all  our  woe ; 

would  she  not  tell  her  daughters,  and  teach  them  to 
transmit  it  to  future  generations,  into  whose  ears  they  might 
pour  their  sorrows  ?  whose  aid  they  might  implore,  in  sus- 
taining the  relations  of  life  ?  and  whose  support  and  conso- 
lation they  might  claim,  in  the  hour  of  their  keenest 
anguish  ? 

And  were  the  secret  history  of  woman  before  us — of  wo- 
man in  the  far-distant  ages  of  the  world — should  we  not  find 

10 


110  BIBLE      HISTORY 

many  examples — bright,  beautiful,  lovely — of  those,  who  were 
devoted  to  prayer  ?  Many  a  mother,  who  has  sought  bless- 
ings upon  her  children?  Many  a  wife,  who  has  prayed 
fervently  for  her  husband  ?  And  many  a  daughter,  for  her 
parents  ? 

It  certainly  is  so  now.  There  are  more  daughters  than  sons 
of  Zion,  in  the  Christian  world ;  and  they  spend  more  hours 
in  prayer.  Their  supplications  are  more  fervent ;  their  faith 
more  confiding ;  their  love  more  pure  and  constant. 

And  has  it  not  been  essentially  thus  in  all  periods  of  the 
world?  Wherever  light  has  dawned,  the  pious  female 
has  been  up  to  see,  and  announce  it.  Whatever  alleviations 
to  human  woe,  moral  or  spiritual,  have  been  possible,  she  has 
been  out  in  the  field  in  search  for  them.  Into  the  web  of 
human  hope,  she  has  woven  promises,  drawn  from  the  divine 
word,  and  better  prospects  and  happier  anticipations  gath- 
ered from  her  confidence  in  God,  which  have  served  to  wipe 
away  many  a  tear.  "  First  at  the  cross,  and  last  at  the  sep- 
ulchre," involves  a  principle  of  action,  which  has  ever  charac- 
terized pious  females,  to  whatever  age  or  country  they  have 
belonged.  Nor  can  it  be  doubted,  that  when  this  world's 
drama  shall  close,  it  will  be  seen,  that,  if  there  have  been 
some  Jezebels,  who  have  disgraced,  there  have  been  more 
Hannahs,  Annas,  Marys,  and  Dorcases,  who  have  honored 
and  exalted  their  sex.  It  will  be  seen,  and  acknowledged  to 
the  praise  and  honor  of  female  piety,  that  it  did  much  in 
making  children,  famihes,  the  church,  and  the  world,  what 
they  should  be.  Many  a  child  may  trace  its  piety,  under 
God.  to  the  praj^ers  and  counsels  of  a  good  mother  ;  and 
communities  and  nations,  in  not  a  few  instances,  are  in- 
debted to  some  Hannah  for  the  judge,  the  king,  the  prophet, 
the  minister,  who  have  ruled,  taught,  and  served  them  in 
the  Lord. 

But  the  prayer  of  Hannah  claims  our  notice.  It  was  on 
this  wise : 


OP     PRAYER.  Ill 

She  was  a  wife,  but  not  a  mother ;  while  Peninnah  was 
both.  The  latter,  it  would  seem,  bore  herself,  at  times, 
towards  the  former,  haughtily,  on  account  of  her  being  more 
favored  in  having  children ;  a  blessing  greatly  and  univer- 
sally coveted  in  ancient,  oriental  countries.  On  the  other 
hand,  Hannah  was  equally,  and,  perhaps,  more  beloved  by 
Elkanah,  their  husband,  which,  to  the  selfish  and  peevish 
spirit  of  Peninnah,  was  exceedingly  grievous. 

Elkanah,  being  a  pious  man,  was  wont  to  present  himself 
and  fomily  at  Shiloh,  where  he  sacrificed,  and  performed 
such  other  acts  of  worship,  as  were,  at  that  time,  observed 
by  the  pious.  His  wives,  also,  accompanied  him  to  the 
house  of  the  Lord  ;  but  the  feverish  and  fretful  temper  of 
Peninnah  would  often  manifest  itself  even  there,  in  eflforts  to 
destroy  the  spiritual  comfort  of  Hannah,  and,  perhaps,  to 
weaken  the  affection  of  Elkanah  for  her. 

For  a  time  she  succeeded.  Hannah  was  oppressed  and 
grieved  by  her  conduct ;  and,  in  addition,  her  life  was  em- 
bittered by  the  reflection,  that  she  was  childless.  At  length, 
however,  she  directs  her  thoughts  to  the  great  source  of  alle- 
viation in  times  of  trouble — a  throne  of  grace.  She  repairs 
to  the  house  of  God ;  and,  there,  "  probably,  in  some  private 
corner,"  she  pours  forth  her  supplications. 

And  the  burden  of  her  prayer — what  is  it  ?  That  God 
would  espouse  her  cause,  by  judgment  upon  Peninnah  ? 
No  ;  but  that  she  herself  may  become  the  mother  of  a  son, 
who  should  be,  by  her  vow,  a  Nazarite :  whom  she  would 
teach  to  love  and  reverence  his  Maker;  and  whom  she 
would  lend  unto  the  Lord,  as  long  as  he  should  live. 

It  is  not  needful  to  dwell  upon  other  incidents,  detailed  in 
this  narrative.  It  is  sufficient  to  say,  that  as  Hannah  re- 
pairs to  a  throne  of  grace,  with  a  desire  to  cast  her  cares 
upon  the  Lord  ;  so  she  retires  with  the  composure  and  com- 
fort, which  are  ever  the  result  of  resignation  to  the  will  of 
God.  "  She  went  away,  and  did  eat ;  and  her  countenance 
was  no  more  sad." 


112  BIBLE     HISTORY 

"  Whence  comes  this  sudden,  happy  change  ?  She  had 
bj  prayer  committed  her  case  to  God,  and  left  it  with  him  ; 
and,  now,  she  is  no  more  perplexed  about  it.  She  had 
prayed  herself,  and  Eli  had  prayed  for  her;  and  she  be- 
lieved God  would  either  give  her  the  mercy  she  had  prayed 
for,  or  make  up  the  want  of  it  to  her  some  other  way." 

Her  prayer  is  graciously  answered.  Her  reproach  is 
taken  avv^ay.  She  becomes  the  joyful  mother  of  a  child, 
whose  heart  is  turned  towards  the  Lord  from  his  very  in- 
fancy. Faithful  to  her  vows,  she  trains  him  up  for  the  sanc- 
tuary, where,  in  due  time,  she  presents  him.  The  heart  of  Eli 
reposes  itself  upon  him,  though  a  child,  while  his  own  sons 
are  his  grief,  and  a  source  of  constant  disquietude.  Samuel 
grows  up,  indued  with  great  grace  and  wisdom.  He  proves 
an  inestimable  blessing  to  Israel,  and  finally  closes  a  long, 
honored,  useful  life,  ripe  for  immortality.  What  may  not  a 
mother's  prayers  achieve  7  That  prayer  of  Hannah ;  that 
vow  unto  the  Lord  ;  consider  their  results. 

Learn  from  these  incidents : 

1.  That  the  true  resort  for  help,  in  the  time  of  trouble,  is 
a  throne  of  grace. 

2.  The  deeper  our  trouble,  the  sorer  we  should  weep,  and 
the  more  strenuously  we  should  pray. 

3.  It  is  right  to  vow  unto  the  Lord  ;  and  this  is  one  pow- 
erful means  of  securing  a  favorable  answer ;  that  we  will 
improve,  or  consecrate  the  blessing  sought  to  his  glory. 

4.  Parents  should  remember  that  children  are  God's  gift, 
and  that  they  should  "  lend  them  to  Him,  as  long  as  they 
live ;  "  and,  as  far  as  in  their  power,  prepare  them  for  his 
service  and  glory. 

5.  We  should  be  careful  to  perform  unto  the  Lord  the 
vows,  which,  in  our  "  troubles,"  we  have  made.  Never  for- 
get them.     Never. 

6.  When  God  has  answered  us  favorably,  we  should  be 
mindful  to  praise  him.     Hannah   praises   him  in   a  son^, 


OP     PRAYER.  113 

"  which,"  saj'-s  Dr.  Scott,  "  may  bear  a  comparison,  or  even 
competition,  with  the  most  beautiful  and  magnificent  produc- 
tions of  any  other  inspired  writer."    Ch.  2. 


I.SAMUEL. 

PRAYER    OF    SAMUEL   AT    MIZPEH. 

And  Samuel  said.  Gather  all  Israel  to  Mizpeh,  and  I  will  pray  for  you  unto  the  Lord. 
And  they  gathered  together  to  Mizpeh,  and  drew  water,  and  poured  it  out  before 
the  Lord,  and  fasted  on  that  day,  and  said  there,  We  have  sinned  against  the  Lord. 
And  Samuel  took  a  sucking  lamb,  and  offered  it  for  a  burnt-offering  wholly  unto 
the  Lord  :  and  Samuel  cried  unto  the  Lord  for  Israel :  and  the  Lord  heard  him. 
And  as  Samuel  was  offering  up  the  burnt-offering,  the  Philistines  drew  near  to 
battle  against  Israel ;  but  the  Lord  thundered  with  a  great  thunder  that  day  upon 
the  Philistines,  and  discomfited  them.— 1  Sam.  vii.  5,  6,  9,  10. 

Sometime  after  Samuel  was  "  established  to  be  a  prophet," 
a  war  broke  out  between  the  Israelites  and  the  Philistines. 
In  a  battle,  which  occurred  at  a  place  afterwards  called 
Ebenezer,  Israel  was  defeated,  with  the  loss  of  near  four 
thousand  men.  This  defeat  being,  by  some,  ascribed  to  the 
want  of  the  ark  of  God  in  the  army,  it  was  brought  into  the 
camp,  attended  by  Hophni  and  Phineas,  the  sons  of  Eli. 
Great  were  the  rejoicings  made  at  the  appearance  of  this 
symbol  of  the  Divine  Presence,  and  great  anticipations  of 
success  were  now  indulged.  But  the  removal  of  the  ark 
from  Shiloh  was  unauthorized,  and  bitterly  did  the  Israelites 
repent  of  their  rashness.  A  battle  soon  after  ensued,  in 
which  thirty  thousand  footmen  of  Israel  were  killed  ;  the  ark 
was  taken,  and  Hophni  and  Phineas  were  slain.  4:  10,  11. 

Having  thus  obtained  possession  of  the  ark,  the  Philistines 
conveyed  it,  in  triumph,  to  Ashdod,  one  of  their  principal 
cities,  and  placed  it  in  a  temple  consecrated  to  Dagon,  and 
by  the  side  of  an  idol  of  that  name.  On  the  following 
morning,  the  idol  was  prostrate  on  its  face ;  but  the  Philis- 
tines, supposing  its  fall  accidental,  set  it  up  again.     On  the 

10* 


114  BIBLE     HISTORY 

following  morning,  however,  it  had  not  only  fallen,  but  its 
hands  and  feet  were  off,  and  lying  on  the  threshold. 

These  circumstances  were  too  significant  to  be  mistaken, 
especially  as,  soon  after,  the  inhabitants  of  Ashdod  were 
attacked  by  severe  disease,  which  resulted  in  the  death  of 
many.  At  length,  convinced  that  the  hand  of  Israel's  God 
was  concerned  in  these  matters,  the  people  of  Ashdod  resolved 
on  the  removal  of  the  ark,  which  they  effected  by  transport- 
ing it  to  Ekron ;  and,  finally,  having  placed  it  on  a  cart,  to 
which  were  attached  two  cows,  it  was  sent  forward  into 
Judea. 

On  its  arrival  at  Beth-shemeth,  a  city  of  the  Levites,  some 
of  the  inhabitants,  having  the  temerity  to  look  into  it,  con- 
trary to  an  express  and  standing  divine  prohibition,  were 
slain,  to  the  number  of  seventy.  This  circumstance  so  ter- 
rified the  rest,  that  they  sent  to  the  people  of  Kirjath-jearim 
to  convey  it  to  that  place,  where,  in  the  house  of  Abinidab, 
whose  son  was  consecrated  to  keep  it,  it  remained  for  twenty 
years. 

The  loss  of  the  ark  from  Shiloh  was  deeply  aflflicting  to 
the  Israelites.  A  general  sense  of  their  iniquities  began  to 
oppress  them,  and  a  spirit  of  penitence  to  prevail.  This  better 
feehng,  coming  to  the  knowledge  of  Samuel,  whose  counsels 
may  have  contributed  to  its  existence,  he  informs  them  what 
is  essential  to  their  renewed  favor  with  God,  and  their  triumph 
over  their  enemies  :  their  idol  gods  must  be  relinquished,  and 
they  return  to  the  love,  service,  and  worship  of  the  true  God. 

Such  was  the  import  of  Samuel's  instruction  to  the  Israel- 
ites ;  and,  being  blessed  to  them,  resulted  in  their  renuncia- 
tion of  their  idolatrous  practices,  and  their  general  acknowl- 
edgment of  the  authority  of  God. 

The  way  being  thus  prepared  for  some  more  public  demon- 
stration of  their  desire  to  renounce  idolatry,  Samuel  appointed 
a  meeting  of  the  several  tribes,  at  Mizpeh,  where  he  might 
offer  up  supplications  for  them,  and  lead  them,  in  a  solemn 


OF     PRAYER.  115 

and  impressive  manner,  to  a  formal  renewal  of  their  covenant 
with  God. 

At  the  appointed  time,  Israel  was  gathered  to  Mizpeli. 
And  here  were  observed  a  series  of  religious  services,  con- 
sisting, among  other  things,  of  fasting,  and  pouring  out  water 
before  the  Lord,  significant  of  their  humiliation  and  contrition 
for  sin,  and  especially  of  their  renunciation  of  idolatry,  the 
fruitful  source  of  calamity  to  the  nation. 

To  Samuel,  whose  affections  for  Israel  were  those  of  a 
father,  the  occasion  was  most  delightful.  Israel  is  repentant ! 
Israel  has  once  more  acknowledged  their  rightful  sovereign ! 
Happy  was  this  prophet,  as  he  lifted  his  voice  in  prayer  for 
them  !  And  how  he  did  pray ! — with  what  fervency,  faith, 
and  affection,  that  God  would  not  cast  off  his  people ! 

The  enemies  of  Israel  were  not,  however,  inactive.  They 
heard  of  the  gathering  at  Mizpeh,  and,  deeming  it  a  fit  occa- 
sion for  a  sudden  attack,  soon  appeared  in  formidable  num- 
bers, and  in  hostile  array.  Great  consternation  pervaded  the 
camp  of  Israel.  The  people  were  without  arms,  and,  there- 
fore, exposed  to  become  an  easy  prey  to  the  enemy.  But 
Samuel  was  present;  and,  with  their  improved  religious 
views,  they  soon  learn  to  repose  greater  confidence  in  his 
prayers,  than  in  any  military  efforts. 

Nor  did  Samuel  fail  them  in  this  emergency.  He  felt  a 
deeper  interest  in  their  welfare  than  ever;  and,  in  their 
present  condition,  he  could  repair  to  a  throne  of  grace  for 
them  with  confidence.  They  had  renewed  their  covenant, 
and  now  covenant-promises  could  be  pleaded.  Samuel  was 
not  a  priest ;  but  the  case  was  extraordinary,  and,  doubtless, 
he  was  divinely  moved  to  the  course  he  pursued.  He  sacri- 
ficed a  lamb,  as  a  burnt-offering,  which  he  followed  by  special 
and  fervent  prayer,  that  Israel  might  .be  preserved  from  the 
power  of  their  enemies. 

God  heard  and  answered.  As  the  offering  was  laid  upon 
the  altar  and  the  smoke  rose,  the  Philistines  drew  near,  and 


116  BIBLE      HISTORY 

began  the  attack.  But,  as  Samuel  prayed,  God  thundered, 
in  token  of  his  kindness  to  Israel,  and  in  wrath  towards 
their  foes.  Lightnings  flashed  out,  and  destroyed  many  of 
the  Phihstines ;  whose  weapons  the  Israelites,  it  is  conjec- 
tured, seized,  and,  by  means  of  them,  urged  on  the  slaughter 
more  effectually. 

Let  us  hasten  to  the  sequel.  The  triumph  of  Israel  was 
complete.  So  broken  and  dispirited  were  the  Philistines, 
that,  for  a  long  season,  they  did  not  again  pass  the  frontier 
of  Israel,  nor  otherwise  attempt  to  molest  the  people  of  God. 
In  view  of  that  day's  signal  interposition  on  the  part  of  God, 
and  as  a  memorial  of  his  wonderful  deliverance  of  Israel, 
Samuel  directed  a  monument  to  be  erected,  between  Mizpeh 
and  Shen,  which  he  called  Ebenezer — "  Hitherto  the  Lord 
hath  helped  us." 

Two  important  reflections  are  suggested  by  this  narrative: 

1.  God  is  far  more  ready  to  hear  the  prayers  of  his  people, 
when  repentant  and  reformed,  than  when  unhumbled  and 
disobedient. 

While  the  people  of  Israel  do  not  acknowledge  God,  he 
will  not  acknowledge  them.  If  they  look  to  idols  for  help, 
they  must  expect  no  help  from  God.  And,  under  such  cir- 
cumstances, their  enemies  triumph.  They  slaughter  them 
by  thousands.  The  ark  is  taken.  Their  priests  are  slain. 
Their  hopes  are  crushed.  But,  no  sooner  do  they  repent  and 
return,  than  God  hears  them,  and  gives  them  victory  over 
their  foes  ;  and,  for  that  purpose,  enlists  even  the  elements  in 
their  favor. 

2.  God's  ministers  can  pray  with  far  more  comfort  and 
confidence  for  a  repentant,  than  an  impenitent  people. 

During  the  removal  of  the  ark  to  Shiloh,  and  while  the 
Israelites  are  experiencing  sad  reverses,  we  hear  no  tidings 
of  Samuel.  Where  is  the  prophet  of  Israel  ?  At  his  resi- 
dence, perhaps,  weeping  in  secret  over  a  backslidden  and  an 
idolatrous  people. 


OF     PRAYER.  117 

But,  no  sooner  does  he  learn  that  there  is  an  humble  spirit 
pervading  the  nation,  than  he  is  abroad :  praying,  teaching, 
exhorting,  guiding.  And  now,  his  mouth  is  open  in  prayer ; 
and  he  has  arguments  to  use ;  promises  to  plead ;  repentance 
to  show.  Oh !  how  easy  and  delightful  to  pray,  when  sin- 
ners are  trembling  and  repenting!  How  difficult,  when 
every  heart  is  callous,  and  every  affection  is  frozen !  No 
marvel  that  ministers  are  sometimes  dull  and  formal ! 


I.  SAMUEL. 

A    KING    DEMANDED. PRAYER    OF    SAMUEL. 

But  the  thing  displeased  Samuel,  when  they  said,  Give  us  a  king  to  judge  us:  and 
Samuel  prayed  unto  the  Lord. — 1  Sam.  viii.  6. 

Thus  far,  the  people  of  Israel  had  been  under  the  special 
government  of  God,  who  had  employed  Moses,  Joshua,  and 
the  Judges,  to  superintend  their  affairs.  They  had  expe- 
rienced great  vicissitudes  ;  but,  from  one  calamity  they  had 
been  exempted :  no  man  had  tyrannized  over  them.  Not  a 
tax  had  ever  been  imposed,  to  administer  to  the  pomp  and 
pleasures  of  a  king,  or  to  support  the  extravagance  of  a 
court. 

But  the  people  were  no  longer  satisfied  with  such  sim- 
plicity. They  aspired  to  be  like  other  nations.  They  cov- 
eted a  king,  and  the  splendors  which  would  gather  around 
him.  To  Samuel,  therefore,  the  elders  repair,  and  represent 
that- he  is  becoming  advanced,  (old  servants  are  often  cast 
off,)  and  that  his  sons  do  not  walk  in  his  ways  :  "therefore," 
said  they,  "v'  give  us  a  king  to  judge  us." 

They  do  not  solicit  the  advice  of  this  old  and  tried  friend ; 
nor  do  they  request  him  to  ask  counsel  of  God,  w^ho  had 
borne  them  "  as  on  eagle's  wings  ;"  and  who,  for  their  pre- 
servation, had  enlisted  the  elements :    hail    Hghtning,  and 


118  BIBLE     HISTORY 

tempest.  No  such  humble  and  befitting  requests  as  these, 
but  a  stern  and  bold  demand :  "  Give  us  a  king." — We  will 
have  one. 

Samuel  listened  to  the  demand.  But  what  must  have 
been  his  surprise  and  displeasure  !  He  might  have  felt  for 
himself — for  how  could  he  avoid  perceiving  the  neglect 
involved  in  the  design  ? — but  more  did  he  feel  for  the  honor 
of  God,  which,  to  the  reproach  of  the  nation,  was  insulted. 
Besides,  how  ungrateful  in  a  people,  to  cast  off  one  who  had 
been  their  benefactor,  as  well  as  their  sovereign !  Samuel 
was  perplexed,  and,  for  a  time,  doubtful,  as  to  the  part  he 
should  act. 

But  we  soon  find  him,  at  a  throne  of  grace,  spreading  the 
case  before  God.  And,  though  he  knew  full  well  how  sad 
the  consequence,  should  God  decide  that  they  should  have 
their  choice,  he  had  no  demurrer  to  make. 

The  result  is  not  to  our  present  purpose ;  and,  therefore, 
we  leave  the  narrative — deriving,  from  the  course  pursued  by 
Samuel,  in  a  case  of  great  perplexity  and  trial,  the  good 
rule,  viz :  in  all  seasons  of  trouble  and  perplexity,  to  repair 
to  God,  and  spread  the  case  before  him. 

"  Casting  all  thy  cares  upon  him,"  says  an  apostle,  and 
one  richly  experienced  in  these  matters,  "  for  he  careth  for 
thee."  Whatever  concerns  the  child  of  God,  concerns  God 
himself  Whatever  troubles  him,  may  be  said  to  trouble 
God.  In  all  their  afflictions,  he  was  afflicted.  Is  it  temporal 
trouble,  or  spiritual  trouble  ?  Trouble  experienced  by  the 
minister — the  missionary — the  magistrate  ?  by  parent,  child, 
citizen  ?  by  the  rich  man,  or  the  poor  man  ?  the  bond,  or  the 
free?  the  appropriate  place  for  each  and  everyone  is  the 
footstool.  And  there  are  many  reasons  why  it  is  so.  Two 
only,  however,  can  be  specified. 

1.  Troubles,  especially  those  of  an  unavoidable  nature,  can 
be  told  to  God  more  freely  and  fully  than  to  the  dearest  friend 
on  earth. 


OP     PRAYER.  119 

2,  Troubles,  which  admit  of  a  remedy,  can  be  best  reme- 
died by  God.  By  a  single  change  of  circumstances,  which 
are  always  under  the  control  of  his  providence,  he  can  alle- 
viate our  sorrows  ;  remove  our  troubles  and  perplexities,  and 
improve,  and  even  make  happy  and  joyful  our  condition. 

Is  the  faithful  minister  of  Jesus  Christ  hkely  to  be  cast  off 
by,  a  people,  to  whom  he  has  long  preached,  and  in  whose 
service  he  has  spent  the  vigor  of  his  days  ?  Let  him  spread 
his  case  before  God,  and  suffer  him  to  order  his  affairs.  I 
once  knew  a  clergyman,  who,  on  the  eve  of  being  dismissed, 
(nearly  his  entire  flock  were  even  anxious  to  bid  him  "  fcwe- 
well,")  carried  his  case  to  God;  and,  having  done  so, 
preached  a  discourse  to  his  people,  which,  by  the  blessing  of 
God,  in  a  single  day,  quelled  all  tumult ;  harmonized  all 
minds,  a-nd  led  to  an  interesting  revival  of  religion :  and 
there,  among  that  people,  did  that  minister  spend  his  days. 
And,  when  death  came,  and  closed  his  lips,  many  a  tongue 
spoke  his  praise,  and  many  an  eye  wept  his  departure. 

Is  a  wife  in  trouble  ?  Let  her  also  go  to  a  prayer-hearing 
God.  The  writer  once  knew  a  pious  woman,  who  was  de- 
sirous of  honoring  her  Divine  Master  by  a  public  profession 
of  religion,  but  was  prohibited  by  her  husband.  For  a  time, 
she  yielded  to  his  wishes  and  authority.  At  length,  how- 
ever, feeling  the  claims  of  the  gospel  to  be  paramount  to  those 
even  of  a  husband,  she  kindly,  yet  firmly,  made  known  her 
determination.  The  announcement  gave  birth  to  great  irrita- 
tion on  his  part.  He  talked  loud,  lordly,  cruelly,  and  left 
her  for  a  neighboring  town.  Soon  after  his  departure,  she 
retired  to  her  closet,  and  spent  the  entire  day  in  humble,  fer- 
vent, affectionate  pleading  with  God  for  that  husband. 

During  his  absence,  as  it  afterwards  proved,  he  was  rest- 
less, agitated,  distressed.  Conscience  upbraided  him.  A 
painful  struggle,  between  his  sense  of  right  and  his  preju- 
dices, tortured  his  mind.  Towards  evening,  he  returned ; 
and,  on  entering  the  house,  ascertained  that  his  wife  had 


120  BIBLE     HISTORY 

kept  her  closet  during  the  day.  He  ascended  the  stairs ; 
softly  made  his  way  to  the  door  of  her  chamber,  and  gently 
knocked.  It  was  opened  by  one  whose  face  was  radiant 
with  light  and  joy,  that  day  gathered  in  communion  with 
God.  Her  husband  stood  before  her,  a  subdued  and  speech- 
less man.  He  gently  took  her  by  the  arm,  and,  at  length, 
in  tones  of  kindness,  inquired — it  was  all  he  could  say,  and 
that  only  in  a  whisper — "  My  dear  wife,  will  you  pray  for 
me?"  Let  it  suffice  to  add,  that  prayer  brought  that  rude, 
ill-tempered  husband  back  ;  prayer  humbled  him ;  prayer 
made  him  all  that  a  pious  and  affectionate  wife  could  wish. 
Oh!  it  is  well  to  carry  such  troubles  to  our  Heavenly  Father, 
who  has  said,  and  never  forgets  what  He  has  said,  "  Call 
upon  me  in  the  day  of  trouble,  and  I  will  answer  thee,  and 
thou  shalt  glorify  me." 


I.SAMUEL. 

PRAYER    OF    SAMUEL    FOR    RAIN. 

Is  it  not  wheat-harvest  to-day  ?  I  will  call  unto  the  Lord,  and  he  shall  send  thunder 
and  rain ;  that  ye  may  perceive  and  see  that  your  wickedness  is  great,  which  ye 
have  done  in  the  sight  of  the  Lord,  in  asking  you  a  king.  So  Samuel  called  unto 
the  liOrd  ;  and  the  Lord  sent  thunder  and  rain  that  day  :  and  all  the  people  greatly 
feared  the  Lord  and  Samuel.  And  all  the  people  said  unto  Samuel,  Pray  for  thy 
servants  unto  the  Lord  thy  God,  that  we  die  not :  for  we  have  added  unto  all  our 
sins  this  evil,  to  ask  us  a  king.  Moreover  as  for  me,  God  forbid  that  1  should  sin 
against  the  Lord  in  ceasing  to  pray  for  you  :  but  I  will  teach  you  the  good  and 
right  way.— 1  Samuel  xii.  17—19,  23. 

The  change  which  has  recently  been  effected  in  the  gov- 
ernment of  Israel,  from  a  theocracy  to  a  monarchy,  as  we 
have  had  occasion  to  notice  in  a  previous  page,  was  contrary 
to  the  divine  will,  and  in  opposition  to  the  judgment  of  Sam- 
uel. But  the  people  being  determined  on  such  a  change, 
God  directs  Samuel  to  anoint  Saul  as  king,  and  to  establish 
him  in  that  exalted  and  responsible  office.  Accordingly,  the 
consecration  is  made,  and  Saul,  whose  conduct  appears  dig- 


OF      PRAYER.  121 

nified  and  commendable  throughout  the  entire  transaction 


enters  upon  the  duties  of  his  station. 

Samuel,  deeming  it  proper  that  the  people,  in  their  collect- 
ive capacity,  should  ratify  this  transaction,  and  thus  make 
king  and  kingly  government  their  own  choice,  ordered  a  gen- 
eral meeting  at  Gilgal,  where,  with  sacrifices  and  thanks- 
giving to  God,  they  expressed  their  approbation  of  both. 

This  having  been  done,  Samuel  proceeded  to  resign  the 
government  into  the  hands  of  Saul.  Preliminary,  however, 
he  delivered  an  affecting  and  solemn  discourse,  in  which  he 
took  occa'sion  to  vindicate  his  administration,  to  the  justice 
of  which  the  people  unanimously  assented.  Next,  he  expa- 
tiated upon  their  transgressions  and  those  of  their  fathers, 
and  of  the  dehverances  which,  from  time  to  time,  God  had 
wrought  for  them.  This  he  followed  by  a  promise  of  bless- 
ings, should  they  be  obedient ;  and  by  a  denunciation  of  di- 
vine judgments,  in  case  of  their  rebeUion.  Lastly,  he  informs 
them,  that  in  rejecting  the  divine  government,  and  preferring 
a  king,  they  had  acted  a  part  most  unacceptable  to  God. 
Of  this,  he  wished  to  convince  them ;  and  in  order  to  make 
that  conviction  the  more  deep  and  solemn,  he  would  call 
upon  God  to  give  them  a  sign  from  heaven  ;  and  one  of 
whose  divine  origin  every  one  could  judge.  It  was  now  the 
time  of  wheat-harvest,  when  thunder  and  rain,  in  that 
country,  were  seldom,  if  ever  known.  Yet,  they  should  hear 
and  see  both  ;  and  in  immediate  answer  to  prayer. 

What  an  hour  of  intense  interest  to  prophet  and  people 
was  this  !  What  holy  confidence  Samuel  reposes  in  God,  in 
whose  name  he  now  acted,  and  whose  honor  he  had  under- 
taken to  vindicate !  The  sign  was  not  to  be  mistaken.  It 
was  to  be  a  work,  a  miracle,  which  God  only  could  perform, 
and  which,  if  done  at  the  instance,  and  in  answer  to  the  sup- 
plication of  the  prophet,  Israel  must  admit  the  truth  of  what 
he  had  said,  and  stand  convicted  of  folly  and  ingratitude 
before  the  Lord. 

11 


122  BIBLE     HISTORX" 

A.L  this  point,  Samuel  pauses.  An  intense  interest  is 
awukened  in  the  breasts  of  the  assembled  thousands.  A 
solemn  stillness  pervades  the  multitude.  Before  them  is  a 
prophet  of  the  Lord,  who  has  charged  them  with  ingratitude 
to  God  and  himself;  and  now  the  charge  is  to  be  proved. 

Samuel  spreads  forth   his  hands  in  the  sight  of  Israel: 

Oh !  Lord,"  said  he,  "  confirm  unto  this  people  the  words 
spoken  by  thy  servant.  Let  the  clouds  gather,  and  pour 
down  rain ;  let  thy  lightnings  shoot  out,  and  thy  thunders 
roll  in  token  of  thy  displeasure ! " 

The  sun  was  shining  in  his  strength.  No  clouds  skirt  the 
horizon.     No  gale  bears  on  its  bosom  the  gathering  storm. 

But  suddenly,  as  Samuel  ceases,  the  heavens  become 
black  with  a  dark  dense  cloud.  The  sun  is  shut  out.  The 
rain  descends  in  torrents.  The  hghtnings  flash.  The  thun- 
ders roll.  So  terrific  is  the  storm,  that  the  people  cry  aloud 
unto  the  prophet  to  intercede  with  God,  that  they  may  not 
be  consumed.  They  have  rejected  God,  as  their  king  and 
protector,  and  cast  off  his  prophet,  who  has  befriended, 
counselled,  and  praj'cd  for  them,  for  years.  And,  now,  made 
sensible  of  their  demerits,  they  gather  about  the  prophet,  and 
plead  with  him,  that  he  would  intercede  with  God  not  to 
forsake  them,  and  to  stay  the  tokens  of  his  wrath. 

And  the  reply  is  worthy  of  one  so  exalted  ;  so  benevolent ; 
so  forgiving.  "  Pray  for  you  ?  Yes,"  says  Samuel ;  "  to  my 
latest  breath.  God  forbid  that  I  should  sin  against  the  Lord, 
in  ceasing  to  pray  for  you.  And  not  only  pray,  but  I  will 
teach  you  the  good  and  right  way." 

Who  does  not  love  to  dwell  upon  a  character  so  noble  and 
exalted  ?  Who  does  not  love  to  bring  before  him,  and  hold 
up  to  his  gaze,  conduct  so  disinterested  and  affectionate  ? 
For  one,  I  love  to  think  that  such  can  be  the  dignity  of  our 
nature  in  this  present  world.  But  more  do  I  love  to  learn, 
that  the  Mighty  and  Everlasting  God  can  listen  to  the  sup- 
plications of  his  children ;  and  is  ready,  at  their  request,  to 


OF     PPwAYER,.  123 

make  even  the  elements  subservient  to  his  glory,  and  their 
honor. 

It  has  often  been  spoken  to  the  praise  of  Washington, 
that  when  retiring  from  the  presidency,  he  should  have  im- 
parted such  kind  and  fatherly  advice  to  the  people  of  the 
United  States,  as  is  embodied  in  his  "  Farewell  Address." 
It  was  a  noble  thought ;  and  that  "  Address  "  will  remain  a 
monument  of  his  wisdom  and  patriotism  to  future  genera- 
tions. But  Washington  retired  with  the  good  will  and  affec- 
tionate sentiments  of  a  nation.  They  delighted  to  honor 
him ;  and  all  hearts  wished  him  still  to  guide  the  affairs  of 
the  nation. 

But  Samuel  is  virtually  ejected  from  office.  Although  for 
years  he  had  consecrated  time,  efforts,  prayers,  to  the  wel- 
fare of  Israel ;  and  now,  old  and  gray -headed,  needed  to 
repose  himself  on  the  affections  of  a  grateful  and  affectionate 
people  ;  they  are  dissatisfied,  and  demand  a  king  to  take  his 
place. 

And  how  does  he  bear  this  unexpected  reverse  ?  Like  a 
prophet  of  God ;  hke  a  true  saint.  He  felt  the  unkindness 
and  ingratitude  of  their  conduct;  but  we  see  him  still 
engaged  for  the  welfare  of  Israel.  With  all  their  faults,  he 
still  loved  them,  and  could  still  pray  for  them,  and  the  true 
church  of  God. 

"  For  her,"  he  could  emphatically  say : 

For  her,  my  tears  shall  fall ; 

For  her,  my  prayers  ascend  ; 
To  her,  my  cares  and  toils  be  given. 

Till  toils  and  cares  shall  end. 

There  are  two  classes  to  whom  the  preceding  example  of 
this  venerable  prophet  may  be  recommended  ;  the  one,  is  the 
ejected  minister  ;  the  other,  the  neglected  statesman. 

The  history  of  our  own  country,  brief  as  has  been  that 
history,   furnishes   some   instances    of   ingratitude   towards 


124  BIBLE     HISTORY 

honest  and  patriotic  statesmen ;  but  far  more  numerous  in* 
stances  of  ing-ratitude  towards  faithful  and  devoted  ministers 
of  Jesus  Christ. 

But  there  is  one  beautiful  and  exalted  course  for  such  to 
pursue ;  to  retire,  invoking-  benedictions  on  the  ungrateful 
and  ill-treating.  This  was  the  high  and  noble  conduct  of 
Samuel,  when  rejected  by  Israel.  This  was  the  sublime  and 
god-like  conduct  of  a  greater  than  Samuel,  when  Israel,  in 
after-times,  not  only  rejected  him,  but  nailed  him  to  the  cross. 

And,  if  kindness  towards  a  people,  who  have  cast  off  a 
faithful  and  devoted  minister ;  if  efforts  for  their  good  ;  if 
prayer  for  their  prosperity  and  salvation,  be  thus  honorable 
on  his  part,  these  are  not  less  kind  towards  himself  Both 
as  a  minister  and  a  Christian,  he  will  thereby  promote  his 
own  peace.  He  will  prove  himself  to  have  deserved  a  better 
lot.  He  will  secure  for  himself,  during  his  retirement  and 
retreat  from  the  world,  a  peace  of  mind,  which  nothing  can 
disturb.  Said  our  Savior,  "  Bless  them  that  curse  you  ;  pray 
for  them  that  despitefully  use  you,  and  persecute  you."  He 
that  can  do  this ;  whether  he  be  minister,  or  statesman ; 
whoever  he  may  be  ;  if  he  does  it  from  the  heart,  that  man 
must  be  born  of  God ;  and  may  expect,  if  any  one  can 
hope  for  a  final  welcome,  to  hear  the  plaudit,  "  Well  done, 
good  and  faithful  servant ;  enter  into  the  joy  of  your  Lord." 


I.KINGS. 

RAIN    PREVENTED    BY    PRAYER. 

And  Elijah  the  Tishbite,  who  was  of  the  inhabitants  of  Gilead,  said  unto  Ahab,  As 
the  Lord  God  of  Israel  liveth,  before  whom  I  stand,  there  shall  not  be  dew  nor 
rain  these  years,  but  according  to  my  word.— 1  Kings  xvii.  1. 

More  is  recorded  of  Ahab,  than  of  any  other  king  of 
Israel ;  and  he  did  more  than  any  other  to  provoke  the  Lord 
God  to  anger,  ch.  16:  30.     But,  as  Henry  remarks,  "Never 


OF      PRAYER.  125 

was  Israel  so  blessed  with  a  good  prophet,  as  when  so 
plagued  with  a  bad  king.  Never  was  a  king  so  bold  to  sin 
as  Ahab.  Never  prophet  so  bold  to  reprove  and  threaten  as 
Elijah." 

Of  the  early  history  of  this  prophet,  httle  is  known.  "  He 
was  born  among  the  mountains  of  Gilead,  on  the  other  side 
of  Jordan  ;  a  region  inhabited  by  idolaters,  and  overspread 
with  abominations  of  the  Amorites.  Tishbe,  his  birth-place, 
lay  not  far  from  the  country  of  the  Gergesenes,  where,  in  the 
time  of  our  Savior,  the  devils  entered  into  the  swine ;  and  it 
may  be  supposed  that,  unless  from  extreme  necessity,  no 
IsraeHte  would  take  up  his  dwelling  among  those  mountains. 
It  was,  probabl}^,  in  some  poor  abode  of  a  banished  Jewish 
family,  that  Elijah  was  born  and  brought  up." 

He  is  first  introduced  into  the  sacred  history,  making  the 
solemn  declaration  to  Ahab:  "As  the  Lord  God  of  Israel 
liveth,  before  whom  I  stand,  there  shall  not  be  dew  nor  rain 
these  years,  but  according  to  my  word." 

But  wherefore  such  a  denunciation  ?  The  idolatry  intro- 
duced by  Jeroboam,  Ahab,  at  the  instigation  of  his  blood- 
thirsty wife,  had  adopted.  The  worship  of  Baal  became  the 
established  religion  of  the  land,  and  the  worshipers  of  the 
true  God  were  persecuted  with  fire  and  sword.  Gloomy 
idols  rose  in  every  direction  ;  profane  altars,  stained  with  the 
blood  of  prophets,  and  other  holy  men,  bade  defiance  to  the 
Most  High,  and  called  for  divine  vengeance. 

Had  Ahab  alone  been  concerned,  he  might  have  been 
given  over  to  fill  up  the  measure  of  his  iniquities ;  but  the 
utter  apostasy  of  Israel  must,  if  possible,  be  prevented.  The 
gloiy  of  God,  and  the  interests  of  the  true  religion  are  in- 
volved ;  and  hence,  a  calamity,  severe  in  proportion  to  the 
evil  to  be  remedied,  must  be  inflicted. 

It  is  probable  that  Elijah  had  before  expostulated  with  the 
haughty  Ahab,  and  warned  him  of  judgments  to  come. 
But  his  expostulations  and  warnings  were  unavaihng.     On 

11* 


126  BIBLE     HISTORY 

the  contrary,  the  land  is  becoming  more  defiled ;  the  worship 
of  Baal  will  soon  shut  out  the  worship  of  God  ;  earth  and 
hell  will  triumph ! 

A  solemn  rebuke  is,  therefore,  required.  A  national 
calamity  only  will  bring  back  the  people  to  the  acknowledg- 
ment of  God.  That  must  be  inflicted ;  and  it  shall  fall  heavy, 
and  abide  till  the  cure  is  effected. 

'  Elijah  receives  his  commission  to  enter  the  presence  of 
Ahab,  and  denounce  the  judgment.  He  obeys.  And  there, 
now,  behold  this  man  of  God  before  the  tyrant — calm,  digni- 
fied, and  fearless.  He  has  no  farther  propositions  to  make. 
The  time  for  negotiation  is  passed.  The  day  of  rebuke  and 
indignation  has  come.  Behold,  then,  Elijah,  "  a  man  of  like 
passions  with  ourselves,"  uttering  the  denunciation,  that  no 
dew  and  no  rain  for  these  years  shall  descend  upon  Israel, 
but  according  to  his  word.  And,  now,  he  kneels  and  prays 
to  the  God  of  dew  and  rain,  that  it  may  be  as  he  had  declared 
to  the  monarch  of  Israel. 

It  was  the  prayer  of  faith.  And,  though  Ahab  might 
have  ridiculed  the  prophet,  and  spurned  the  threatened 
calamity  ;  though  "  the  luxuriant  pastures,  and  well-watered 
fields  of  Samaria  seemed  to  exclaim  together,  'this  judgment 
shall  never  be  executed,'  yet,  from  that  hour  that  Elijah  bent 
before  the  footstool,  neither  dew  nor  rain  descended.  The 
heavens  became  as  iron,  and  the  earth  as  brass."  "  The 
word  of  the  prophet  struck  like  a  fever  into  the  heart  -of  the 
earth,  withering  and  scorching ;  and  all  that  was  fresh  and 
green  faded,  and  hung  its  head ;  every  stream  and  rivulet 
dried  up ;  and  all  that  had  breath  lay  gasping  and  languish- 
ing on  the  ground.  Neither  dew  nor  rain  fell  during  three 
years  and  six  months.  Such  were  the  effects  produced  by 
the  voice  of  man ;  but  a  man  who  was  in  communion  and 
accord  with  the  Almighty."  But  who  can  say  how  often, 
before  Elijah  could  attain  to  such  power  with  God,  he  had 
humbled  and  abased  himself!     How  often  may  he  have 


OF      PRAYER.  127 

fallen  on  his  face  in  the  mountains  of  Gilead !  How  many 
tears  he  may  have  shed  in  solitary  caves  and  caverns  before 
he  could  say,  "  As  the  Lord  liveth,  the  God  of  Israel,  before 
whom  I  stand,  there  shall  not  be  rain  nor  dew  these  years, 
but  according  to  my  word." 

The  apostle  James  cites  this  example  (James  5:  17)  as  a 
proof  of  the  great  efficacy  of  prayer.  It  is  indeed  wonderful, 
that  the  High  and  Holy  Ruler  of  the  universe  should  so  listen 
to  the  supplication  of  mortal  man !  That,  at  his  instance, 
the  laws  of  nature  should  be  suspended  year  after  year! 
But,  while  Elijah  was  "  subject  to  like  passions  with  our- 
selves," and,  therefore,  imperfect,  he  was  a  "  righteous  man," 
probably  preeminently  holy,  and  had  at  heart,  in  no  ordinary 
deo^ree,  the  honor  of  God.  That  was  the  secret  of  his 
prevalence.  Arguments  drawn  from  the  divine  glory,  min- 
gled with  strong  faith,  are  the  most  likely  to  prevail.  Ahab 
was  the  personal  enemy  of  Elijah ;  but  more  did  he  hate 
him  as  a  prophet  of  the  Lord.  But,  on  the  prophet's  part, 
that  enmity  was  lost  sight  of  in  the  intensity  of  his  grief  and 
indignation  that  God  was  so  insulted  and  dishonored.  When, 
in  our  supplications,  we  can  say,  Grant,  O  Lord,  the  favor 
sought,  for  thy  glory  is  concerned  in  so  doing,  then  may  we 
hope  that  it  will  be  according  to  our  word. 


I.  KINGS 


THE  WIDOW'S    SON    RAISED    THROUGH    PRAYER. 

And  he  cried  unto  the  Lord,  and  said,  O  Lord  my  God,  hast  thou  also  brought  evil 
upon  the  widow  with  whom  I  sojourn,  by  slaying  her  son?  And  he  stretched 
himself  upon  the  child  three  times,  and  cried  unto  the  Loi-d,  and  said,  O  Lord  my 
God,  I  pray  thee,  let  this  child's  soul  come  into  him  again.  And  the  Lord  heard 
the  voice  of  Elijah  ;  and  the  soul  of  the  child  came  into  him  again,  and  he  re- 
vived.—1  Kings  xvii.  20—22. 

Elijah,  having  delivered  his  message  to  Ahab,  is  directed 
to  retire,  and  hide  himself  from  the  exasperated  monarch. 


128  BIBLE     HISTORY 

The  place  selected  is  in  the  neighborhood  of  the  brook 
Chcrith,  a  dreary  wild,  near  the  banks  of  the  Jordan.  This 
is  his  appointed  retreat.  "  The  blue  sky  his  roof;  the  bare 
rocks  his  walls ;  the  stones  his  seat ;  the  shady  wood  his 
bed-chamber;  the  grass  his  couch."  For  twelve  long  months 
Elijah  dwells  here,  quenching  his  thirst  from  the  brook,  and 
receiving  food  daily  from  the  hoarse  and  voracious  ravens. 

At  the  expiration  of  this  time,  the  brook  dried  up,  and  God 
directs  him  to  go  to  Zarephath.  It  was  a  long  and  toilsome 
journey,  through  a  wild  and  barren  country,  in  a  time  of 
general  famine,  and  extreme  drought ;  and  this  into  the  land 
of  Zidon,  beyond  the  borders  of  Israel,  among  a  heathen 
people,  enslaved  to  a  vile  idolatry ;  the  native  country  of 
Jezebel,  his  bitterest  enemy,  and  the  territory  of  her  father,  a 
furious  tyrant,  also  in  alliance  with  Ahab. 

Elijah  obeys  ;  and,  at  length,  reaches  the  neighborhood  of 
Zarephath.  The  Lord  had  arranged  for  his  reception.  A 
widow  receives  him  into  her  house.  She  was  poor  in  this 
world's  goods,  but  rich  in  faith,  although  in  a  heathen  land. 
To  put  her  heart  at  rest,  as  to  the  means  of  supporting  the 
man  of  God,  she  is  told  that  the  barrel  of  meal  shall  not 
waste,  neither  shall  the  cruise  of  oil  fail,  until  the  day  that 
the  Lord  should  send  rain  upon  the  earth. 

If  the  presence  of  Elijah  was  a  blessing,  temporal  and 
spiritual,  as  doubtless  it  was  to  the  widow,  not  less  was  his 
comfort  enhanced  under  her  hospitable  roof 

He  had  now  passed  several  months  in  this  quiet  retreat, 
engaging  in  prayer  and  praise,  and  holy  discourse,  when, 
unexpectedly,  a  heavy  cloud  darkened  the  peaceful  cottage. 
The  widow's  child — an  only  son — suddenly  falls  sick,  and 
almost  before  she  is  aware,  he  is  a  corpse. 

How  mysterious !  What  explanation  does  the  dispensa- 
tion admit  of?  Could  we  assign  no  reason,  we  should  be- 
lieve that  it  was  ordered  wisely ;  for,  though  clouds  and 
darkness  are  round  about  the    Infinite   God,  yet  "all  his 


OP      PRAYER.  129 

works  are  truth,  and  his  ways  judgment."  or  righteousness. 
But,  possibly,  a  satisfactory  reason  may  be  given.  "  The 
widow,  we  may  beheve,"  says  Krummacher,  "  was  a  person 
of  real  piety,  but  acquainted  with  God  in  a  partial  and  too 
superficial  manner.  She  knew  something  of  God's  loving 
kindness,  but  not  enough  of  his  grace.  In  short,  while  well- 
affected  to  godliness  in  general,  she  was  too  far  off  from 
God;  ignorant  of  a  Mediator  and  Intercessor;  and  not 
enough  broken  and  contrite  in  heart." 

The  design  of  God,  then,  was  the  improvement  of  this 
woman  in  piety.  It  was  by  afflicting  her,  that  he  designed 
to  show  her  more  of  her  heart ;  and,  in  the  sequel,  to  exalt 
and  confii-m  her  faith. 

The  grief  of  the  widowed  mother  affects  the  heart  of  the 
prophet.  Perhaps  he  understood  the  reason  of  the  affliction, 
and  blessed  God  for  it,  while  he  was  touched  with  a  heart- 
felt compassion  and  sympathy.  At  length,  under  a  divine 
impulse,  he  asks  for  the  child.  She  yields  it,  and  he  retires 
with  it  to  his  chamber,  lays  it  on  his  own  bed,  and  applies 
himself  in  prayer  to  God. 

.  "  And  now,  listen !  What  a  prayer  it  is  which  he  pours 
forth !  It  is  a  prayer  that  certainly  would  not  pass  uncen- 
sured  by  us  ;  that  certainly  would  not  escape  the  criticism  ^ 
and  the  condemnation  of  our  wisdom,  had  we  heard  it  from 
the  mouth  of  any  other  than  such  a  one  as  Elijah.  '  O 
Lord,  my  God,'  cries  he  ;  ^  hast  thou  also  brought  evil  upon 
the  widow,  with  whom  I  sojourn,  by  slaying  her  son?' 
What !  does  Elijah  speak  before  the  living  God  of  bringing 
evil  ?  and  does  he  venture  to  approach  Jehovah's  throne  with 
such  a  question,  and  with  such  a  complaint?  Yes;  he 
speaks  as  his  heart  dictates.  And  if  he  speaks  foolishly,  he 
does  it  in  simplicity,  and  in  faith.  And  if  he  pleads  too 
familiarly  with  God,  he  does  so,  encouraged  by  the  blood  of 
the  Lamb,  and  the  promises  of  God !  It  is  not  for  us  to  cen- 
sure him,  for  his  prayer  was  accepted  of  the  Lord.     Yet, 


130  BIBLE     HISTORY 

what  was  its  purport  ?  '  Lord  !  didst  thou  care  to  slaj  this 
child  ?  Impossible  !  Thy  purpose  was  to  lead  this  mother 
through  affliction  to  repentance.  This,  O  Lord,  having  been 
accomphshed,  must  the  child  continue  dead  ?  Look,  O  Lord 
God,  upon  this  widow  graciously,  and  remember  that  I  am 
her  guest.  She  has  shown  much  kindness  unto  thy  servant. 
I  would  gladly  recompense  her.  Do  thou  recompense  her, 
for  I  am  poor,  and  have  nothing.  And  O,  remember,  also, 
that  I  am  thy  prophet.  If  I  am  reproached,  thou  art  re- 
proached also.  Therefore,  that  thy  name  may  be  hallowed, 
and  thy  praise  magnified  upon  earth,  now,  O  Lord,  hear  my 
prayer.' 

"  Having  thus  expostulated,  as  it  were,  with  Jehovah, 
Elijah  arose,  threw  himself  upon  the  dead  child,  and  stretched 
himself  upon  it  three  times,  as  though  he  would  say,  '  I  will 
not  leave  the  child,  but  will  await  God's  answer  to  my 
prayer.'  And  he  cried  unto  Jehovah,  and  said,  '  O  Jehovah, 
my  God!  I  pray  thee  let  this  child's  soul  come  into  it 
again ;'  a  prayer,  you  perceive,  quite  positive  and  uncon- 
ditional. And  what  followed  upon  this  holy  boldness  in 
prayer?  '  The  Lord  heard  the  voice  of  Elijah,  and  the  soul, 
of  the  child  came  into  it  again,  and  he  revived.' 
.,  "  But  how  does  this  agree  with  our  notions  and  maxims 
concerning  acceptable  prayer?  Here  we  have,  as  I  have 
said,  an  unconditional  prayer ;  a  prayer,  too,  for  something 
temporal ;  a  prayer  for  a  miracle ;  a  prayer  without  limita- 
tions ;  yet  the  Lord  heard  and  answered  it.  Yes,  our  gra- 
cious God  does  not  bind  himself  to  our  maxims,  nor  suffer 
himself  to  be  limited  by  our  rules."  * 

"  See,  thy  son  liveth !"  sai,d  the  joyful  prophet,  as  he  took 
down  the  child  to  its  mother.  He  added  nothing  more,  but 
left  the  holy  Spirit  to  say  the  rest.  And  that  Spirit  did 
speak ;  he  enlightened  her  understanding  as  much  as  he 
warmed  her  heart.     "  Now  by  this  I  know,"  she  exclaimed, 

•  Elijah,  the  Tishbite,  by  Krummacher. 


OF      PRAYER.  131 

"  that  thou  art  a  man  of  God,  and  that  the  word  of  the  Lord 
in  thy  mouth  is  truth."  The  word  of  the  Lord !  What 
word  of  the  Lord  was  it  that  EHjah  had  spoken  to  her? 
This  may  be  easily  conjectured.  We  find  here,  at  the  close 
of  the  narrative,  a  new  key  to  the  whole.  Elijah  had  prob- 
ably said  something  to  her,  during  their  acquaintance,  which 
she  had  been  unable  to  comprehend  or  believe.  It  is  not 
difficult  to  suppose  what  it  may  have  been.  The  widow 
was  a  woman  of  piety,  but  still  sadly  ignorant  of  many  im- 
portant religious  truths  —  particularly  of  the  doctrine  of  a 
promised  Messiah.  In  respect  to  this  doctrine,  Elijah  is 
supposed  to  have  attempted  her  instruction :  how  the  sinner 
might  be  pardoned ;  how,  through  the  atonement  of  a  Medi- 
ator, she  might  stand  justified  before  God,  This  great  truth 
now  shone  into  her  soul ;  and,  to  the  faith  of  it,  she  yielded 
herself  with  joy.  Henceforth,  she  stood  upon  solid  ground  ; 
for,  being  a  devout  person,  she  was  now  evinced  to  be  a 
daughter  of  Abraham's  faith ;  and,  at  the  moment  when 
Elijah  said  to  her,  "  See,  thy  son  liveth,"  her  heart  was  fitted 
to  say  something  greater  still :  "  I  know  that  my  Redeemer 
liveth !" 

God  takes  strange  methods,  by  which  to  accomplish  his 
plans ;  strange  means,  by  which  to  dispel  the  ignorance  of 
his  children ;  to  confirm  their  faith ;  to  estabhsh  them  upon 
a  sure  foundation.  This  widow  needed  instruction  in  regard 
to  important  truths ;  and  in  no  way,  perhaps,  so  well  could 
it  be  imparted,  as  by  the  method  which  God  adopted.  Af- 
flictions often  enlighten  and  reform ;  correct  and  purify,  better 
than  it  can  be  done  by  any  other  process. 


132  BIBLE     HISTORY    . 


I.  KINGS. 

ELIJAH'S    PRAYER    AT    MOUNT    CARMEL. 

And  it  came  to  pass  at  the  time  of  the  offering  of  the  evening  sacrifice,  that  Elijah 
the  prophet  came  near  and  said,  Lord  God  of  Abraham,  Isaac,  and  of  Israel,  let  it 
be  known  (his  day  that  thou  art  God  in  Israel,  and  that  I  am  thy  servant,  and  that  I 
have  done  all  these  things  at  thy  word.  Hear  me,  O  Lord,  hear  me.  that  this  peo- 
ple may  know  that  thou  art  the  Lord  God,  and  that  thou  hast  turned  their  heart 
back  again.  Then  the  fire  of  the  Lord  fell,  and  consumed  the  burnt-sacrifice, 
and  the  wood,  «fcc. — 1  Kings  xviii.  36 — 40 

Elijah  had  been  concealed  for  nearly  three  years  and  six 
months,  during  which  the  famine  had  prevailed  throughout 
Judea.  Meanwhile,  Ahab  had  been  intent  upon  apprehend- 
ing him ;  and  with  that  intent  had  made  diligent  search 
through  his  own,  as  well  as  all  the  neighboring  states,  and 
had  taken  an  oath  from  the  different  tribes  and  governments, 
that  they  knew  not  the  place  of  his  concealment. 

The  time,  however,  had  arrived  for  a  change  of  opera- 
tions ;  and  God  says  to  the  prophet,  "  Go,  show  thyself  to 
Ahab." 

What  a  strange  command  !  As  well,  seemingly,  might 
he  be  directed  to  enter  a  lion's  den.  *  Present  himself  to 
Ahab  !  His  resentment  was  originally  great ;  but,  now,  it 
is  aggravated  by  more  than  a  three  years'  famine,  and  a 
three  years'  unavaihng  search. 

But  God  had  given  the  word,  and  it  was  enough.  Elijah, 
therefore,  bids  adieu  to  the  widow  of  Zarephath,  and  to  that 
chamber  where  he  had  restored  her  son  to  life,  and  where 
he  had  held  high  and  holy  communion  with  God.  He  com- 
mences his  journey,  and,  at  length,  enters  Samaria. 

At  this  very  time,  Ahab  was  setting  out  on  a  journey 
through  the  land.  He  had  in  his  employment  a  man,  by  the 
name  of  Obadiah ;  who,  strange  to  say,  was  a  pious  man, 


OP     PRAYER.  133 

and  who,  under  a  commission  from  the  king,  was  making 
searcli  in  one  portion  of  Judea,  while  he  did  in  another,  for 
herbage  and  water  for  their  horses  and  mules. 

While  Obadiah  was  fulfilUng  his  commission,  he  is  met 
one  day  by  a  venerable  personage,  girded  as  a  traveler,  and 
covered  with  a  mantle.  In  the  stranger,  Obadiah  recognizes 
Elijah,  and  prostrates  himself  before  him.  "  Art  thou  that 
my  lord  Elijah?"  he  asks.  "I  am,"  replies  Elijah. — "Go 
tell  thy  lord,  Behold,  Elijah  is  here  !" 

Obadiah  objects.  He  forebodes  that  while  he  is  gone  to 
deliver  the  message,  the  spirit  of  the  Lord  may  remove  the 
prophet  to  some  unknown  region ;  upon  which  Ahab,  think- 
ing himself  mocked  by  Obadiah,  would  deprive  him  of  his 
office,  and  probably  of  life  itself  His  apprehensions,  how- 
ever, are  allayed  by  the  solemn  assurance  of  Elijah,  that  he 
designed  to  show  himself  to  Ahab  that  very  day.  Thus  cer- 
tified, Obadiah  set  forth  in  search  of  the  tyrant,  to  whom  he 
has  the  boldness  to  say,  "  Behold,  Elijah  is  here  !  " 

With  what  sentiments  Ahab  receives  the  intelligence,  we 
are  not  informed.  But  he  turns  to  meet  Elijah.  Perhaps 
that  heart,  in  its  malignity,  was  plotting  vengeance  upon  the 
prophet.  But  when,  at  length,  he  sees  Elijah,  neither  curse 
nor  menace  does  he  utter  ;  only,  '•  Art  thou  he  that  troubleth 
Israel  ?"  "  No,"  replied  the  prophet.  "  No,  I  have  not  troub- 
led Israel ;  but  thou  and  thy  father's  house,  in  that  ye  have 
forsaken  the  commandments  of  the  Lord,  and  thou  has  fol- 
lowed Baalim." 

Thus  fearlessly  does  Elijah  meet  Ahab,  and  thus  faithfully 
does  he  charge  his  wickedness  upon  him.  "  And,  now,  let 
this  question  be  settled,"  says  he ;  let  it  be  known,  before  all 
Israel,  who  is  the  great  troubler  of  the  land ;  Ahab,  or 
Elijah ;  the  worshipers  of  Baal,  or  the  servants  of  the  living 
God  ;  and,  therefore,  send  and  gather  to  me  all  Israel  unto 
Mount  Carmel,  and  the  prophets  of  Baal,  four  hundred  and 
fift^^,  and  the  prophets  of  the  groves,  four  hundred,  which  eat 

12 


134  BIBLE     HISTOr.Y 

of  Jezebel's  table.     I  demand  it,  as  the  representative  of  the 
Living  God  ;  I  speak  in  his  name,  and  by  his  authority." 

Ahab  obeys  ;  and  when,  at  length,  they  are  assembled, 
Elijah  appears  before  them  upon  the  rising  ground,  conspic- 
uous to  all.  Lifting  his  voice,  he  cries  aloud  to  the  thou- 
sands of  Israel :  "  How  long  halt  ye  between  two  opinions  ? 
If  Jehovah  be  God,  follow  him  ;   but  if  Baal,  follow  him." 

This  was  an  unexpected  appeal.  It  was  bold  ;  but  alto- 
gether to  the  purpose.  They  looked  round  upon  one  another, 
as  if  to  inquire.  What  think  ye  ?  as  if  to  gather  strength  and 
courage,  one  from  another.  But  shame  and  conviction  of 
guilt  possess  every  heart  and  palsy  every  tongue. 

Elijah  has  the  vantage  ground,  and  he  hastens  to  occupy 
it.  While  the  multitude  are  in  eager  expectation,  he  makes 
his  proposal,  v.  23,  24.  They  hear  and  approve  ;  '•  And  all 
the  people  answered  and  said  :  '  It  is  well  spoken.' " 

Thus,  an  issue  had  been  made.  The  priests  of  Baal  are 
compelled  to  enter  the  lists.  The  great  question  must  be 
settled,  and  settled  now.  Accordingly,  they  prepare  their 
sacrifice ;  and  when  ready,  they  invoke  the  interposition  of 
Baal.  From  morning  until  noon,  and  from  noon  until  the 
offering  of  the  evening  sacrifice,  the  mountain  resounds  with 
their  loud  and  phrensied  cries.  At  length,  in  utter  despera- 
tion, they  leap  upon  the  sacrifice,  as  if  to  provoke  Baal  to 
hear. 

Meanwhile,  Elijah  stands  and  surveys  the  tumult.  Noon 
arrives,  and  he  becomes  oppressed  with  the  strange  and 
ridiculous  operations  before  him.  At  length,  he  can  restrain 
himself  no  longer ;  but,  mocking  them,  he  bids  them  "  cry 
aloud ;  for  he  is  a  god :  either  he  is  talking,  or  he  is  pursu- 
ing, or  he  is  in  a  journey,  or,  peradventure,  he  sleepeth,  and 
must  be  waked."  Thus  the  priests  of  Baal  fail;  Ahab  is 
alarmed  ;  idolatry  is  abashed. 

It  is  now  the  turn  of  Elijah  to  make  trial  of  the  power  of 
faith,  and  of  the  omnipotence  and  righteous  cause  of  Jehovah. 


OP     PRAYER.  185 

He  bids  the  people,  therefore,  come  near.  On  the  top  of 
Carmel  were  the  ruins  of  an  altar,  here  called  "  the  altar 
of  Jehovah."  It  had  probably  been  built  in  better  times,  but 
had  been  thrown  down  by  idolaters.  This  altar  Elijah 
repairs  ;  about  it  he  casts  a  trench  ;  and  then  prepares  the 
wood ;  dresses  the  bullock,  and  lays  it  upon  it.  Next  he 
commands  that  water  should  be  poured  on  the  wood,  and  on 
the  sacrifice,  in  order  that  the  miracle  may  be  the  more  un- 
questionable. "  Fill  four  barrels  with  water,"  said  he,  "  and 
pour  it  on  the  burnt  sacrifice  and  on  the  wood.  And  he  said, 
Do  it  the  second  time.  And  they  did  it  the  second  time. 
And  he  said.  Do  it  the  third  time.  And  they  did  it  the  third 
time.  And  the  water  ran  round  about  the  altar;  and  he 
filled  the  trench  also  with  water."  The  preparations  were 
now  completed.  A  secret  awe  pervades  the  multitude. .  The 
moment  of  appeal  to  the  Lord  God  of  Abraham,  Isaac,  and 
Israel,  has  come.  "  Let  it  be  known  this  day,"  says  Elijah, 
"  that  Thou  art  God  in  Israel,  and  that  I  am  thy  servant, 
and  that  I  have  done  all  these  things  at  thy  word."  The 
honor  of  God  is  the  prophet's  supreme  desire ;  and,  yet,  he 
could  wish,  and  why  should  he  not  wish,  to  stand  vindicated 
before  the  house  of  Israel  and  the  prophets  of  Baal  ? 

"  The  whole  revelation  of  God  is  at  stake.  If  no  answer 
follows,  the  whole  fiibric  falls  in,  and  the  ground  of  our  hope 
is  gone.  Then  all  that  Elijah  has  testified ;  all  that  the 
prophets  have  spoken  before  him,  and  which  Elijah  has  con- 
firmed ;  will  be  accounted  a  delusion  ;  and  the  God  of  Abra- 
ham, of  Isaac,  and  of  Israel,  will  be  no  longer  regarded  ! 
The  prayer  is  uttered.  The  silence  of  death  reigns  in  the 
assembly ;  every  heart  beats  high  ;  in  every  face  is  the  ex- 
treme of  expectation  ;  when,  lo !  the  ansv/er  comes  ;  the 
Amen  is  given ;  the  fire  of  heaven  descends,  in  the  sight  of 
every  one,  directly  upon  the  altar,  consumes  the  burnt-ofFer- 
ing,  the  wood,  the  stones,  the  earth,  and  licks  up  the  water 
in  the  trench.     And  when  all  the  people  saw  it,  they  fell  on 


136  BIBLE     HISTORY 

thoir  faces  ;  and  they  said,  Jehovah,  he  is  the  God  ;  Jehovah, 
he  is  the  God  !  Ehjah's  faith  is  crowned  ;  the  foohsh  priests 
are  put  to  shame,  and  their  gods  are  confounded  and 
annihilated." 

The  people  on  Mount  Carmel,  as  niight  have  been 
expected,  gave  glory  to  the  God  of  Israel.  They  could  no 
longer  doubt  that  Jehovah  was  God.  And,  moreover,  they 
could  not  but  perceive  that  Elijah  was  a  tme  prophet,  and 
God  a  prayer-hearing  and  prayer-answering  God.  On  them, 
therefore,  the  effect  was  happy ;  as  it  always  is,  when  the 
truth  is  suffered  to  have  its  proper  influence  upon  the  heart. 

But,  on  the  priests  of  Baal,  the  signs  and  wonders  of  that 
day  were  lost.  They  were  hardened  before ;  they  became 
harder  still,  and  were  now  ripe  for  destruction.  Acting  un- 
der the  authority  of  Jehovah,  Elijah  requires  their  slaughter. 
That  slaughter  is  accomplished,  and  Ahab  has  no  power  to 
withstand  the  prophet  of  the  Lord.  Happy  was  it  for  him, 
that  he  himself  was  spared,  to  know  yet  more  of  the  power 
of  faith  and  the  efficacy  of  prayer.  Happy  should  we  be,  if 
we  might  add,  what  the  Scripture  history,  however,  does  not 
sanction,  that  the  merciful  dealings  of  God  towards  him, 
resulted  in  turning  him  to  the  love  and  worship  of  the  true 
God  of  Israel. 


I.  KINGS. 

PRAYER    OF    ELIJAH    FOR    RAIN. 

And  Elijah  said  unto  Ahab,  Get  thee  up,  eat  and  drink ;  for  there  is  a  sound  of 
abundance  of  rain.  So  Ahab  went  up  to  eat  and  to  drink.  And  Elijah  went  up 
to  the  top  of  Carmel ;  and  he  cast  himself  down  upon  the  earth,  and  put  his  face 
between  his  knees.  And  he  said  to  his  servant,  Go  up  now,  look  towards  the 
sea,  &c.— 1  Kings  xviii.  41 — 46. 

The  priests  of  Baal  are  slain — idolatry  is  rebuked — Ahab 
is  humbled — Elijah  is  honored — Jehovah's  cause  is  vindi- 
cated.    The  rain  may  now  come. 


OP     PRAYER.  137 

Let  us  imagine  ourselves  once  more  at  the  foot  of  Carmel. 
Ahab  is  still  here.  He  has  witnessed  all  the  transactions  of 
the  day ;  which  have  ended  in  the  slaying  of  his  prophets, 
and  in  the  reestablishment  of  the  worship  of  God.  He  still 
lingers  on  the  memorable  spot. 

Elijah  is  also  here,  wishing,  however,  to  be  relieved  from 
the  company  of  Ahab.  He  has  other,  and  more  important 
business.  He  wishes  to  be  alone,  that  he  may  pray  for  rain. 
With  this  in  view,  he  suggests  to  Ahab  to  go  up,  and  eat 
and  drink,  adding,  "  for  there  is  sound  of  abundance  of  rain." 
Whether  he  heard  it  only  in  faith,  with  the  ear  of  the  spirit, 
or  whether  God  rendered  his  bodily  hearing  so  accute,  that 
he  really  heard  it  from  afar,  we  need  not  inquire.  It  is 
enough  that  he  heard  it,  and  it  was  a  summons  to  prayer. 

Elijah  ascends  to  the  top  of  Carmel ;  and  there  now 
behold  him,  kneeling,  closing  his  eyes,  bending  his  head  for- 
ward towards  his  knees  ;  and  in  this  posture,  supphcating 
the  God  of  rain,  that  he  would  water  the  parched  earth. 
When  Elijah  stood  before  the  people,  and  the  prophets  of 
Baal,  he  spoke  and  acted  with  the  authority  of  God's  em- 
bassador ;  but,  now,  as  he  kneels  in  the  presence  of  God,  his 
whole  demeanor  expresses  abasement  and  conscious  unwor- 
thiness.  And,  yet,  he  is  entreating  for  a  new  wonder ;  for 
the  fulfillment  of  the  assurance  he  had  given  to  Ahab  years 
before,  that  there  should  not  be  rain  but  according  to  his 
word.  "  When  Elijah  had  wrestled  awhile  with  God,  in  the 
depth  of  self-abasement  and  poverty  of  spirit,  in  a  manner 
which,  perhaps,  few  of  us  know  from  experience ;  for  all 
believers  do  not  tread  in  the  path  of  such  a  deep  and  thor- 
ough humiliation  ;  he  said  unto  his  servant,  •  Go  up  now,' 
that  is,  to  the  declivity  of  the  mountain,  '  and  look  towards 
the  sea !'  He  placed  him,  as  it  were,  on  the  watch-tower, 
to  look  out,  and  inform  him  when  his  prayer  was  beginning 
to  be  answered  by  a  sign  of  rain  becoming  visible  in  the  distant 
horizon.  For  he  was  certain  of  a  favorable  answer,  in  faith 
12* 


138  BIBLE     HISTORY 

on  the  word  and  truth  of  Him,  who  had  said  to  him  at  Zare- 
phath,  '  Go,  show  thyself  unto  Ahab,  and  I  will  send  rain 
upon  the  earth !'  The  servant  went,  looked  out  in  the  dis- 
tance ;  but  the  sky  was  as  clear  as  crystal ;  not  a  cloud 
to  be  seen.  He  came  back,  saying,  '  I  see  nothing.'  But  it 
is  a  matter  of  daily  experience,  that  help  does  not  appear  at 
the  first  cry,  nor  is  the  harvest  reaped  the  moment  after  the 
sowing-time  of  prayer.  This  is  certainly  not  agreeable  to 
flesh  and  blood;  but,  spiritually  considered,  it  is  most  salu- 
tary. What  were  the  consequence,  if  God's  treasures  were 
always  open  to  us  at  our  first  knocking?  Should  we  not 
then  seem  to  be  rulers  and  commanders  in  the  city  of  God, 
and  forget  our  dependent  condition  ?  Should  we  not  be  in 
danger  of  making  an  idol  of  our  prayer,  as  the  Israelites 
made  of  the  brazen  serpent,  and  think  it  is  our  prayer  that 
effects  all ;  that  in  it  we  possess  a  secret  charm,  a  divine  rod, 
or  a  legal  claim  upon  the  bounty  of  God?  We  should 
soon  become  self-sufficient.  Therefore,  our  gracious  God 
does  not  always  appear  to  hearken  to  the  first  cry,  but  lets  us 
generally  stand  awhile  at  the  door,  so  that  once  and  again, 
we  are  obliged  to  say,  '  I  see  nothing.'  We  ought  then  to 
reflect  a  little,  and  become  deeply  conscious,  that  we  have,  in 
reality,  nothing  to  claim,  but  that  all  is  mere  unmerited 
favor.  If  we  make  our  first  approach  to  his  footstool  in  the 
character  of  just  persons,  he  keeps  us  back  until  we  feel  that 
we  are  poor  sinners,  unworthy  petitioners ;  and  are  ready  to 
say,  '  Truth,  Lord :  yet  the  dogs  eat  of  the  crumbs  which 
fall  from  their  master's  table.'     Such  is  his  method." 

"  There  is  nothing,"  said  the  servant.  Elijah  continues 
his  prostration  and  his  supplication;  while  he  directs  the 
servant  to  go  yet  seven  times  more.  It  was  a  great  blessing, 
which  he  sought,  and  one  which  could  be  granted  only  to 
fervent,  persevering  prayer. 

But,  at  length,  Elijah's  prayer  is  answered.  The  servant 
returns  the  seventh  time,  and  says  •  "  Behold,  there  ariseth  a 


OF      PRAYER.  139 

little  cloud  out  of  the  sea,  like  a  man's  hand."  It  was  a 
little  cloud.  But  it  was  enough.  Elijah  understood  the 
intimation,  and  says  unto  his  servant,  "  Go  up,  say  unto 
Ahab,  prepare  thy  chariot,  and  get  thee  down,  that  the  rain 
stop  thee  not."  The  message  of  the  prophet  is  delivered. 
Ahab  turns  his  eyes,  and  sees  for  himself  Dark  clouds 
ascend  out  of  the  sea ;  the  heavens  become  black,  the  rain 
pours  in  torrents.  "  Ahab  is  already  seated  in  his  chariot, 
and  on  his  way  to  his  royal  seat  in  Jezreel.  '  But  the  hand 
of  the  Lord  was  upon  Elijah.'  Jehovah  invigorated  him 
with  supernatural  bodily  powers,  so  that  the  prophet,  girding 
up  his  loins,  ran  before  Ahab's  chariot,  which,  doubtless,  was 
at  full  speed,  on  account  of  the  rain.  The  prophet  was  now 
a  living  memorial  to  the  king,  to  remind  him  of  all  the  great 
things  which  the  God  of  Israel  had  brought  to  pass  by  his 
prophet ;  that  Ahab  might  not  easily  forget  them,  but  carry 
the  fresh  impression  of  them  to  Jezebel.  Elijah,  therefore, 
outran  the  chariot  before  his  eyes,  through  all  the  torrents  of 
rain  and  tempest,  till  he  came  to  the  entrance  of  Jezreel." 

The  apostle  James  adduces  this  instance  of  Elijah's  suc- 
cess in  prayer,  as  an  encouragement  to  us,  to  earnest,  ener- 
getic prayer,  and  to  believe  that  we  also  shall  not  fail  of 
being  answered,  if  we  but  pray  in  faith  ;  because,  "  the  earn- 
est, energetic  prayer  of  the  righteous  man  availeth  much." 
James  5:  16. 

This  is,  indeed,  the  precise  truth.  He  that  "  cannot  lie," 
has  promised  to  hear  faithful,  sincere,  fervent  prayer.  Only 
ask  as  the  children  of  God,  by  faith  in  Christ  Jesus,  and  you 
will  succeed.  It  may  be  that,  for  six  times,  the  answer  will 
be,  "  There  is  nothing  ;  yet,  wait  on  ;  pray  on  ;  agonize  still 
more.  The  seventh  time,  which  is  the  Lord's  time,  will  give 
the  answer  you  need. 

Wait  on  the  Lord,  ye  trembliBg  saints, 

And  keep  your  courage  up ; 
He'll  raise  your  spirit,  when  it  faints, 

And  far  exceed  your  hope. 


140  BIBLE   HISTORY 


II.  KINGS. 

THE    SHUNAMMITE'S    CHILD    RESTORED    TO    LIFE. 

And  when  Elisha  was  come  into  the  house,  behold  tlie  child  was  dead,  and  laid  upon 
his  bed.  He  went  in,  therefore,  and  shut  the  door  upon  them  twain,  and  prayed 
unto  the  Lord,  &c.  &c.— 2  Kings  iv.  32—37. 

The  mantle  of  Elijah  is  in  the  hands  of  Elisha,  and  with 
it  he  retires  to  Carmel,  which  becomes  his  residence ;  but 
from  which,  as  occasion  requires,  he  visits  the  seminaries  of 
the  prophets,  and  imparts  instruction  to  the  people. 

He  frequently  traveled  from  Carmel  to  Samaria,  between 
which  lay  the  city  of  Shunem.  At  this  latter  place,  during 
one  of  his  journeys,  he  was  introduced  to  a  pious  woman, 
who,  with  her  husband,  resided  there.  Her  kindness  to  the 
prophet,  on  that  occasion,  so  won  his  heart,  that  afterwards 
he  often  called,  and  was  always  welcomed  with  kindness 
and  cordiality. 

Elisha,  in  turn,  by  his  holy  deportment,  and  pious  conver- 
sation, so  wrought  upon  the  heart  of  the  Shunammite,  that  she 
proposes  to  her  husband  to  erect  a  small  chamber  "  for  the 
holy  man  of  God,"  which  she  would  furnish  with  a  bed,  a 
table,  a  stool,  and  a  candlestick.  As  such  plain  accomoda- 
tions were  within  their  means,  the  chamber  was  prepared  and 
furnished ;  and  the  next  time  the  prophet  journeyed  that  way, 
he  was  invited  to  occupy  it. 

Grateful  for  the  kindness  thus  shown  him  by  this  worthy 
woman,  Elisha  would  fain  make  some  suitable  return.  He 
bids  Gehazi,  therefore,  request  her  attendance ;  and,  on  her 
presenting  herself  before  him,  he  inquires  what  service  he 
can  render  her.  "  Wouldst  thou  be  spoken  for  to  the  king, 
or  the  captain  of  the  host,  for  an  office  for  thy  husband  ? 
or,  hast  thou  any  complaint,  or  petition,  which  I  can  present 
for  thee?"     To  these  inquiries,  she  returns  for  answer:  "I 


OF     PRAYER.  141 

dwell  among  mine  own  people." — We  live  in  comfort  in  our 
present  residence,  and  have  no  wish  for  preferment.  Upon 
this,  she  retires. 

But  the  prophet  was  not  satisfied.  He  was  still  bent  on 
some  requital,  in  token  of  his  gratitude.  In  doubt,  however, 
himself,  what  that  requital  should  be,  he  refers  the  question 
to  his  servant.  Gehazi,  by  some  means,  had  learned  the 
desire  of  this  husband  and  wife,  that  they  might  become 
parents,  and,  accordingly,  he  informs  his  master.  The  Shu- 
nammite  is  immediately  called ;  and  when,  at  length,  she  pre- 
sents herself  at  the  door,  the  announcement  is  made  that,  in 
due  time,  she  shall  be  the  happy  mother  of  a  son. 

And  it  so  came  to  pass.  She  folds  the  promised  son  in 
her  arms.  She  cherishes  him,  and  watches  over  him,  till,  at 
length,  he  is  able  to  accompany  his  father  and  the  reapers  to 
the  field.     There,  however,  he  suddenly  falls  sick. 

They  bore  him  to  his  mother,  and  he  lay 
Upon  her  knees  till  noon — and  then  he  died. 


How  beautiful  he  lies, 
With  his  fair  forehead,  and  the  rosy  veins 
Playing  so  freshly  in  his  sunny  cheek  ! 
How  could  they  say  that  he  would  die  ! 

It  was  indeed  a  strange  providence.  What  could  it 
mean  ? 

The  mother  makes  no  preparation  for  his  burial,  and  asks 
none  of  others  ;  but,  having  laid  him  on  the  prophet's  bed, 
she  proceeds,  with  the  reluctant  concurrence  of  her  husband, 
to  Ehsha,  at  Carmel.  "AH  shall  yet  be  well,"  said  she  to 
her  husband  ;  "  I  cannot  now  fathom  the  counsels  of  God, 
but  the  issue  of  this  dispensation  will,  in  some  way,  be 
well." 

While  her  faith  thus  sustained  her  in  her  aflliction,  her 
maternal  soUcitude  hastened  her  in  her  journey  to  Carmel. 


142  BIBLE     HISTORY 

As  she  approached  the  residence  of  EHsha,  he  perceived  her, 
and  bid  Gehazi  run  and  inquire,  "  Is  it  well  ?" 

Her  errand,  however,  was  not  with  Gehazi ;  and  hence, 
simply  replying  to  his  question,  "  It  is  well,"  she  urges  her 
way  into  the  presence  of  the  prophet.  Before  him  she  pros- 
trates herself,  and,  in  the  anguish  of  her  heart,  clasps  his 
feet.  Gehazi,  supposing  that  his  master  would  not  be  pleased 
to  see  her  thus  prostrate,  attempted  to  raise  her.  But  Elisha 
waited  to  hear  from  her  the  cause  of  her  trouble. 

Her  painful  story  was  soon  told.  Nor  was  it  told  to  a 
heart  devoid  of  sympathy.  Alive  to  all  her  grief  and  solicit- 
ude, Elisha  immediately  bids  Gehazi  gird  up  his  loins,  and, 
without  pausing  by  the  way,  to  hasten  to  Shunem,  and  lay 
his  staff  on  the  face  of  the  child. 

This  expedient,  however,  did  not  fulfill  the  wishes  of  the 
mother.  She  evidently  had  no  confidence  in  the  means  of 
restoration  adopted,  and  this  she  plainly  intimates,  by  assuring 
EHsha  that  she  would  not  leave  him.  He  must  himself  go 
with  her. 

He  yields;  and,  on  their  way,  they  meet  Gehazi,, returning 
with  the  intelligence  that  the  staff  had  not  restored  the  child! 
And  could  Elisha  have  reasonably  anticipated  that  it  would? 
Certainly  not,  if,  as  Bishop  Hall  suggests,  he  had  adopted 
this  course  "  out  of  human  conceit,  and  not  by  divine 
instruction." 

We  cannot  believe,  however,  that  such  a  motive  actuated 
the  prophet.  Rather  would  we  hope  that  it  was  the  result 
of  a  sudden  sympathetic  feeling — right  in  itself — but  from 
which  he  acted  hastily,  and,  therefore,  improperly,  without  a 
due  consultation  of  the  will  of  God,  and  without  humble, 
fervent,  importunate  prayer.  Be  this,  however,  as  it  may, 
the  prophet  himself  passes  on,  and  finds,  on  reaching  his  own 
chamber,  the  child  lying  on  his  bed  a  corpse. 

He  would  feel  rebuked ;  he  had  tempted  God,  in  thinking 
to  raise  to  life  the  child  by  the  staff  in  Gehazi's  hand.     God 


OF      PRAYER.  143 

must  be  honored,  or  his  interposition  cannot  be  expected. 
No  undue  expedients  may  be  adopted  in  attaining  such  im- 
portant £nds. 

Sensible  now  that  a  great  work  is  before  him,  the  accom- 
phshment  of  which  hes  with  God,  the  prophet  bethinks  him- 
self what  the  circumstances  require.  He  excludes  all — even 
the  parents — that  he  may  seem  to  be  duly  humble,  and  that 
no  one  may  interrupt  his  communion  with  God,  or  witness 
the  struggles  of  his  faith. 

He  bows  at  the  footstool  of  the  Eternal.  He  acknowl- 
edges his  nothingness.  He  confesses  his  presumption.  He 
pleads  that  God  would  still  vouchsafe  his  blessing,  and  honor 
himself  and  servant  by  restoring  the  life  of  the  child. 

The  manner  in  which  that  child  is  restored ;  the  various 
actions  of  the  prophet ;  his  walking  to  and  fro,  and  the  slow- 
ness of  the  restoration — all  would  seem  to  indicate,  that, 
either  for  the  reasons  specified,  or  for  others  connected  with 
the  previous  conduct  of  the  prophet,  it  was  only  by  unwonted, 
importunate,  agonizing  prayer,  that  God  was  moved  to  re 
store  the  child.  With  what  gratitude  and  joy,  however, 
must  Elisha  have,  at  length,  seen  the  accomplishment  of  his 
wishes — an  answer  to  his  prayer !     The  child  lives. 

The  man  of  God  came  forth,  and  led  the  child 
Unto  his  mother,  and  went  on  his  way : 
And  he  was  then  her  beautiful — her  own ; 
Living,  and  smiling  on  her,  with  his  arms 
Folded  about  her  neck,  and  his  warm  breath 
Breathing  upon  her  lips,  and  in  her  ear, 
The  music  of  his  gentle  voice  once  more. 

If  we  compare  the  manner  in  which  Elisha  raised  this 
child  with  that  of  Jesus,  on  similar  occasions,  we  cannot  fail 
to  be  struck  with  this  remarkable  difference :  every  part  of 
the  prophet's  conduct  expressed  a  consciousness  of  inability 
in  himsel/j  and  entire  dependence  on  another;    but  Jesus 


1.44  BIBLE     HISTORY 

wrought  by  his  own  power  ;  "  He  spake,  and  it  was  done." 
"  Young  man,  I  say  unto  thee,  arise  !" — "  Tahtha  cumi." — 
"  Lazarus,  come  forth !"  Prophets  and  apostles  all  speak  in 
the  name  and  by  authority  of  God,  or  of  Jesus,  but  Jesus 
himself  is  dependent  upon  none.  In  his  own  name,  and  by 
virtue  of  his  own  power,  he  raises  the  dead,  imparts  sight  to 
the  bhnd,  restores  to  tranquillity  the  foaming  billows  and  the 
raging  tempest. 

Was  the  prophet  presumptuous  in  sending  Gehazi  with 
his  staff?  Had  he  such  a  conceit  of  his  power  with  God. 
that  he  needed  only  to  send  his  servant  with  his  staff,  and 
the  miracle  would  be  performed  ?  If  so,  he  was  properly 
rebuked.  Let  all,  whether  ministers  or  private  Christians, 
be  admonished  of  the  propriety  of  due  humility  in  the  dis- 
charge of  their  duties ;  especially  during  revivals  of  religion, 
when  the  spiritually  dead  are  raised  to  life,  should  all  be 
ready  to  exalt  God,  and  hide  themselves.  But  have  not 
revivals,  in  some  cases,  been  retarded,  and,  perhaps,  cut 
short,  by  the  pride  of  ministers  or  people  ?  Have  they  not 
sometimes  magnified  their  own  importance,  or  the  import- 
ance of  some  one  or  more  measures,  which  they  themselves 
have  suggested?  Have  they  not  leaned  upon  their  own 
staff,  rather  than  upon  the  power  of  God  ?  or  set  greater 
value  upon  some  balm  of  their  own  preparation,  than  upon 
the  balm  of  Gilead  ?  Let  it  never  be  forgotten,  that  he  that 
exalteth  himself,  when  God  only  should  be  exalted,  will  be 
humbled. 

But,  perhaps,  tne  prophet,  in  the  fullness  of  his  sympathy, 
and  in  the  haste  of  his  heart  to  impart  relief  to  the  pious 
Shunammite,  neglected  to  consult  God ;  neglected  to  pray  and 
humble  himself,  before  he  sent  his  staff.  .  If  so,  who  will  not 
say  that  he  was  signally  in  fault  ?  He  might  feel  for  the 
woe  of  one  who  had  shown  such  kindness  as  had  the  pious 
Shunammite ;  but,  in  his  ardor  to  help  her,  he  should  not 
have  forgotten  the  honor  due  to  God ;  he  should  not,  by  the 


OF     PRAYER.  145 

very  means  by  which  he  would  have  extended  relief,  have 
retarded  it. 

In  like  manner,  let  not  ministers  and  Christians,  in  their 
zeal  and  sympathy  for  sinners,  or  for  the  furtherance  of  a 
revival,  neglect  those  means,  which,  alone,  can  secure  their 
object.  Has  it  not  often,  however,  occurred  that,  while  souls 
have  been  anxious  ;  while  spiritual  distress  has  been  prevail- 
ing on  every  side,  and  inquiries  have  been  pouring  forth  from 
the  bosoms  of  hundreds,  has  it  not  often  happened  that  a 
throne  of  grace  has  been  nearly  neglected,  and  dependence 
has  been  placed  on  some  staff  of  Elisha  ?  on  some  new  and 
extraordinary  measure  ?  on  some  human  expedient,  by  which 
to  raise  the  spiritually  dead  to  life  ?  We  should  never  lose 
sight  of  the  real  power  by  which  sinners  are  made  alive  unto 
God.  Whatever  instrumentaUties  are  employed,  ministers 
and  Christians  must  get  behind  the  curtain,  and  pray.  Pray 
first — pray  fervently :  then  go  yourself,  if  you  are  able  ;  but 
if;  in  the  providence  of  God,  you  cannot  go,  you  may  then 
safely  send  Gehazi. 

Finally,  ministers  may  well  sympathize  with  parents  who 
have  children  dead  in  trespasses  and  sins.  Oh!  ye  servants 
of  the  living  God,  know  you  what  joy  you  may  convey  to 
the  parental  bosom  by  your  prayers  for  a  beloved  child! 
For  every  child  whom,  by  the  grace  of  God,  you  shall  raise 
to  life,  you  shall  receive  the  grateful  love  of  father  and 
mother  here,  and  will  add  to  the  brightness  of  your  crown 
of  glory  in  the  world  to  come. 

13 


i 


146  BIBLE     HISIORT 


11.  KINGS. 

PRAYER    OF    HEZEKIAH    AGAINST    SENNACHERIB. 

ord,  bow  down  thine  ear,  and  hear :  open,  Lord,  thine  eyes,  and  see  :  and  hear  the 
words  of  Sennacherib,  which  hath  sent  him  to  reproach  the  hving  God.  Now 
therefore,  O  Lord  our  God,  I  beseech  thee,  save  thou  us  out  of  his  hand,  &c. — 
2  Kings  xix.  16,  18-20,  32,  35,  36. 

On  the  accession  of  Hezekiah  to  the  throne  of  Judah,  he 
commenced  an  extensive  reformation  among  the  people. 
Idols  had  been  set  up  in  various  places,  and  even  incense 
had  been  burned  in  honor  of  the  brazen  serpent  which  Moses 
had  made,  and  which,  to  this  time,  had  been  preserved. 
This,  however,  was  now  broken  in  pieces ;  the  other  idols 
were  destroyed ;  the  high  places  removed,  and  the  land 
purged  of  idolatry. 

A  few  years  following  this  reformation,  Hezekiah,  in  token 
of  having  shaken  off  the  Assyrian  yoke,  refused  to  pay 
tribute.  18:7.  In  the  fourteenth  year  of  his  reign,  however, 
Sennacherib,  king  of  Syria,  invaded  Judah,  many  of  whose 
fenced  cities  fell  into  his  hands.  Hezekiah,  it  would  seem, 
offered  no  resistance ;  but,  with  a  strange  want  of  courage, 
and  confidence  in  God,  he  makes  his  submission  to  Sen- 
nacherib, who  requires  from  him  the  immediate  payment  of 
a  sum  equal  to  nearly  a  million  of  dollars.  To  meet  this 
lemand,  with  great  impropriety,  he  takes"  the  golden  plates 
from  off  the  doors  and  pillars  of  the  temple. 

In  consideration  of  the  above  tribute,  Sennacherib,  it  was 
expected,  would  withdraw  his  forces.  But,  instead  of  this, 
Jerusalem  itself  is  soon  besieged  by  a  formidable  army, 
'leaded  by  Tartan,  Rabsasis,  and  Rabshakah.  Hezekiah  is 
ivited  by  them  to  a  personal  interview,  which,  however,  he 
declines,  but  sends  three  commissioners  to  represent  himself, 
and  to  treat  with  the  officers  of  Sennacherib. 


OF     PRAYER.  147 

Previous  to,  and  during  this  interview,  Hezekiah  is  insulted 
hy  Rabshakah ;  God  is  blasphemed ;  and  the  soldiers  are 
menaced,  and  invited  to  mutiny.  The  condition  of  Heze- 
kiah and  his  capital  was,  consequently,  sufficiently  gloomy ; 
but  from  what  quarter  can  he  look  for  dehverance  ? 

Like  a  prudent  man,  instead  of  depending  upon  human 
wisdom,  or  resorting  to  human  expedients,  he  repairs  to  the 
house  of  the  Lord,  to  meditate  and  pray ;  at  the  same  time, 
he  sends  Ehakim  and  Shebna  in  sackcloth  to  Isaiah,  to 
solicit  his  prayers  in  this  "  day  of  trouble,  and  of  rebuke,  and 
of  blasphemy." 

Isaiah  replies,  by  direction  of  God,  that  Hezekiah  has 
nothing  to  fear  from  the  insolent  and  blasphemous  Sennach- 
erib. "  I  will  send  a  blast  upon  him,  and  he  shall  hear  a 
rumor,  and  shall  return  into  his  own  land ;  and  I  will  cause 
him  to  fall  by  the  sword  in  his  own  land." 

Rabshakah  delivered  his  message;  but,  receiving  no  an- 
swer, he  left  his  army  before  Jerusalem,  under  command  of 
the  other  generals,  and  went  himself  to  attend  the  king,  his 
master,  for  further  orders.  Sennacherib,  on  learning  the 
state  of  things,  sends  messengers  a  second  time  to  Hezekiah, 
to  induce  him  to  surrender.  In  his  message  at  this  time,  the 
haughty  Syrian  himself  mocks  and  insults  God ;  and,  with 
great  insolence,  intimates  to  Hezekiah  that  no  one  will  be 
able  to  deliver  him  out  of  his  hands. 

Hezekiah,  however,  had  been  instructed  by  Isaiah  in 
whom  to  confide ;  and,  believing  the  promises  of  God,  he 
repairs  to  the  house  of  the  Lord,  to  lay  before  him  his  case, 
and  to  pray  for  divine  guidance  and  protection ;  showing  that 
even  with  the  divine  assurance  of  safety,  we  are  still  to 
pray. 

The  honor  of  God  had  been  insulted.  The  power  of  Him 
who  dwells  between  the  cherubim  had  been  defied.  The 
covenant  people  of  God  had  been  reproached  for  their  con- 
fidence in  the  divine  protection.     "  O  Lord,"  says  Hezekiah, 


148  ,  BIBLE     HISTOKY 

"bow  down  thine  ear,  and  hear:  open,  Lord,  thine  eyes,  and 
see :  and  hear  the  words  of  Sennacherib,  which  hath  sent 
him  to  reproach  the  Hving  God."  The  best  pleas  are  those 
which  are  taken  from  God's  honor.  These  are  the  pleas  of 
Hezekiah,  and  they  prevail. 

Isaiah  is  sent  to  Hezekiah  with  a  gracious  answer  to  his 
prayer :  "  That  which  thou  hast  prayed  to  me  against  Sen- 
nacherib I  have  heard."  That  same  nifj^ht  the  utter  ruin  of 
the  Sj^rian  army  was  accomphshed. 


'to' 


Like  the  leaves  of  the  forest,  when  summer  is  green, 
That  host  with  their  banners  at  sunset  are  seen; 
Like  the  leaves  of  the  forest,  when  autumn  is  flown, 
That  host  on  the  morrow  lay  withered  and  strewn. 

For  the  angel  of  death  spread  his  wings  on  the  blast,- 
And  breathed  in  the  face  of  the  foe  as  he  pas.sed ; 
And  the  breath  of  the  sleepers  grew  deadly  and  chill. 
And  their  hearts  but  once  heaved,  and  for  ever  were  still. 

It  was  indeed  a  night  of  death ;  and  the  morning  which 
ensued  was  a  morning  of  surprise  and  consternation.  One 
hundred  and  eighty-five  thousand  lifeless  bodies  lay  scattered 
upon  the  field. 

What  an  answer  to  prayer !  How  fearful  for  the  enemies 
of  the  children  of  God  to  force  them  to  a  throne  of  grace ! 
There,  those  children  have  more  power,  than  if  they  were  to 
summon  to  their  aid  the  armies  of  the  world !  If  God  be 
for  them,  who  can  be  against  them  ?  What  are  the  insolent 
threats  of  the  proudest  monarch !  What  if  his  legions  be 
innumerable,  and  he  have  inspired  them  with  his  own  infu- 
riated zeal! — See! — one  solitary  individual  retires  to  the 
house  of  the  Lord — there  he  bows  before  the  altar  of  God — 
there  humbles  himself — there  pleads — there  points  to  the 
honor  of  God  insulted — his  power  defied — points  to  Jerusa- 
lem, where  his  covenant  people  dwell,  and  asks,  "  Lord,  wilt 
thou  not  spare  thine  own  consecrated  city — and  thy  people 


OF     PRAYER.  149 

whom  thou  hast  chosen?"  It  is  enough.  His  prayer  is 
heard.  The  doom  of  thousands  is  sealed.  The  salvation 
of  king  and  people  is  determined. 

And  one  messenger  of  the  Lord  of  hosts  is  sufficient. 
One  angel  can  destroy !  How  he  effects  it,  I  cannot  tell ; 
perhaps  by  pestilence — perhaps  by  some  Nubian  blast.  No 
matter  how ;  it  was  done — done  by  order  of  the  Lord  Al- 
mighty— and  done  in  answer  to  prayer ! 

Learn  a  lesson  of  confidence  in  God.  Learn  that  depend- 
ence upon 'Him  is  far  preferable  to  dependence  upon  human 
wisdom  or  human  strength.  Jehovah  reigns ;  and  his  power, 
his  will,  his  providence,  his  promise — all  are  on  the  side  of 
those  who  put  their  trust  in  Him.  The  prayer  of  Hezekiah 
has  more  power  than  the  armies  of  Judah  ;  more  than  the 
thousands  of  Sennacherib.  With  such  proof  of  the  efficacy 
of  prayer,  what  need  the  child  of  God  fear — be  he  a  mon- 
arch on  a  throne,  or  a  subject  on  the  footstool  ?  ^aid  the 
Psalmist :  "  The  Lord  is  my  light  and  my  salvation  ;  whom 
shall  I  fear  ?  The  Lord  is  the  strength  of  my  life ;  of  whom 
shall  I  be  afraid  ?" 


ILKINGS. 


PRAYER    FOR    THE    CONTINUANCE    OF    LIFE. 

In  those  days  was  Hezekiah  sick  unto  death.  And  the  prophet  Isaiah,  the  son  of 
Amoz,  came  to  him,  and  said  unto  him.  Thus  saith  the  Lord,  Set  thine  house  in 
order ;  for  thou  shalt  die,  and  not  live.  Then  he  turned  his  face  to  the  wall,  and 
prayed  unto  the  Lord,  saying,  I  beseech  thee,  O  Lord,  remember  now  how  I  have 
walked  before  thee  in  truth,  and  with  a  perfect  heart,  &c.— 2  Kiyigs  xx.  1—3,  &c. 

"It  is  appointed  unto  men  once  to  die;"  and,  therefore, 
all  may  know  that,  sooner  or  later,  they  will  be  bfought  to 
"the  house  appointed  for  all  the  living."  Yet  a  few  have 
been  exempted  from  death,  as  Enoch  and  Elijah ;  and  a  few 

13* 


150  BIBLE     HISTORY 

have  had  revealed  to  them  the  time  and  the  manner  of  their 
death,  as  Aaron,  Moses,  Hezekiah,  and,  probablj'-,  Paul. 

We  have  before  us  the  annunciation  made  to  Hezekiah 
by  the  prophet,  that  his  end  was  at  hand.  What  peculiar 
reasons  existed  for  a  divine  preintimation  in  his  case,  we  are 
not  informed. 

It  would  seem,  however,  that  he  did  not  understand  the 
sentence  to  be  irreversible ;  otherwise,  he  could  not  consist- 
ently have  prayed  for  recovery.  He  was  sore  sick,  and  the 
natural  tendency  of  his  disease  was  to  death  ;  and  he  might 
have  understood  that,  without  the  miraculous  interposition  of 
God,  it  would  prove  fatal. 

Death,  however,  at  this  time,  was  most  unwelcome  to 
Hezekiah.  "  To  account  for  this,"  says  Dr.  Scott,  "  it  has 
been  said  that  believers  under  the  Old  Testament,  having 
dark  views  of  the  eternal  world,  might  be  expected  to  die 
with  more  regret  than  those  under  the  New.  But  facts  by 
no  means  support  this  supposition,  for  Abraham,  Jacob, 
Aaron,  Moses,  Joshua,  David,  and  others,  seem  to  have  left 
the  world  with  as  much  composure,  if  not  joyfulness,  as  did 
Paul  himself  We  must,  therefore,  ascribe  Hezekiah's  re- 
luctance to  die,  either  to  his  state  of  mind,  or  to  the  circum- 
stances of  his  family  or  the  nation.  Nothing  appears  pe- 
culiarly to  have  distressed  him,  in  the  view  of  his  immediate 
death,  as  to  the  state  of  his  soul;  but  the  circumstances  of 
his  family,  and  the  state  of  affairs  in  Israel,  seem  to  solve 
the  difficulty." 

If,  as  some  conjecture,  this  was  before  the  defeat  of  the 
Assyrian  army,  but  near  the  time  of  their  invasion,  the  king- 
dom was  in  imminent  danger.  There  might  have  been  no 
one  to  take  his  place.  At  this  time  he  had  no  son — Manas- 
seh  having  been  born  three  years  after — and  hence,  the  peace 
of  the  kfngdom  might  have  been  in  danger,  and,  in  Heze- 
kiah's view,  even  the  promises  to  David  hkely  to  fail.  But, 
whether  these,  or  others,  were  the  true  reasons  of  his  reluc- 


OF     PRAYER.  151 

tance  to  die,  is  perhaps  immaterial.  Strong  reasons  did,  in 
fact,  exist,  why  he  wished  for  the  continuance  of  Hfe,  and 
such  as  led  Hezekiah  to  pray  most  fervently,  therefore,  and 
to  accompany  his  supplication  with  tears  unto  Him  that  was 
able  to  save. 

On  receiving  the  message,  therefore,  he  turns  himself  on 
his  bed  towards  the  wall,  either  to  conceal  his  strong  emo- 
tion, or  the  better  to  prevent  interruption,  and  now  pours  forth 
his  desires  for  the  prolongation  of  life. 

I  cannot  think,  with  Dr.  Clarke,  that,  in  the  arguments  he 
used,  there  was  a  "  want  of  humihty,  or  of  a  due  sense  of 
his  own  weakness."  Hezekiah  was  not  pleading  for  eternal 
life,  but  simply  for  the  continuance  of  his  natural  life ;  and, 
as  Dr.  Scott  rightly  observes,  "  the  Lord  knew,  and  Heze- 
kiah could  appeal  to  him,  that  he  had  walked  before  him  in 
sincerity  and  uprightness  of  heart ;  having  used  all  his 
authority  and  influence,  with  zeal  and  earnestness,  to  sup- 
press idolatry  and  wickedness,  and,  by  every  Scriptural 
means,  to  promote  the  worship  and  service  of  God  ;  and  that 
he  had  done  what  was  good  in  his  sight,  being  an  example 
to  his  people.  The  consciousness  of  his  integrity  gave  him 
confidence,  and  he  begged  the  Lord  to  remember  the  fruits 
of  grace  which  had  been  produced,  and  to  spare  him,  that 
he  might  be  yet  more  fruitful  and  useful."  And  this  plea 
prevails.  Before  Isaiah  has  left  the  royal  residence,  he  is 
directed  to  return  to  Hezekiah,  and  assure  him  that  the  Lord 
has  heard  his  prayer,  and  seen  his  tears,  and  would  add 
fifteen  years  to  his  life. 

"  If  we  would  have  promised  mercies,  however,  we  must 
observe  instituted  means."  An  application  is  prescribed  of  a 
Umap  of  figs,  which,  although  it  might  tend,  according  to 
natural  laws,  to  his  recovery,  must  have  derived  its  chief 
efficacy  from  virtue  directly  imparted. 

And,  moreover,  a  sign  is  given  for  the  encouragement  of 
his  faith.     He  begged  it,  we  may  believe,  not  in  any  distrust 


152  BIBLE     HISTORY 

of  the  power  or  promise  of  God,  but  because  he  looked  on 
the  things  promised  to  be  of  great  importance,  and  worthy 
to  be  confirmed ;  and,  may  be,  he  remembered  how  much 
God  was  displeased  with  his  father,  for  refusing  to  ask  a 
sign.  Isaiah  7:  10 — 12. 

It  may  be  added,  to  Hezekiah's  credit,  that,  on  his  recov- 
ery, he  expressed  his  gratitude  in  a  "  writing,"  beautiful  in 
conception  and  expression,  in  conclusion  of  which  he  says : 
"  The  Lord  was  ready  to  save  me ;  therefore  we  will  sing 
my  songs  to  the  stringed  instrument  all  the  days  of  our  life, 
in  the  house  of  the  Lord." 

The  preceding  narrative  may  serve  to  awaken  solemn 
reflections  in  the  bosoms  of  those  whom  God,  either  through 
their  own  supphcations,  or  through  the  prayers  of  pious 
friends  in  their  behalf,  has  spared,  but  who  have  not  made 
requital,  as  they  have  promised. 

Who  has  not  seen  persons  on  a  sick  couch  startled  at  the 
prospect  of  dying  ?  and,  as  nature  has  grown  weaker,  and 
an  increase  of  disease  has  given  warning  of  approaching 
death — what  anxiety !  what  prayers  !  what  vows  !  How 
often,  in  such  seasons  of  alarm,  friends  have  been  conjured 
to  intercede  at  a  throne  of  grace ;  and  the  minister  has  been 
summoned  to  add  his  importunity  also.  Oh !  if  they  might 
be  spared  a  little  longer — if  God  would  have  mercy — if  they 
might  recover — how  assiduously  would  they  devote  them- 
selves to  his  glory ;  the  world  should  see  how  faithful  they 
would  be  to  their  vows. 

God  has  spared  them,  and  both  He  and  the  world  have 
seen  how  faithful  they  have  been.  In  a  few  weeks,  or 
months,  they  have  left  their  couch  of  pain  and  languishment. 
They  have,  perhaps,  gone  up  to  the  house  of  God,  and  re- 
turned public  thanks.  They  have,  for  a  time,  appeared  grate- 
ful, and  thought  they  should  sing  songs  unto  the  Lord  all 
the  days  of  their  life.  But  mark  them,  a  few  months  or 
years  onward !     How  absorbed  in  the  cares  of  life !     How 


OP     PRAYER.  153 

eager  in  the  pursuit  of  its  objects  !  No  time  now,  scarcely, 
for  reflection ;  no  time  even  for  private  prayer,  and  com- 
munion with  God.  Where — ye  spared  monuments  of  the 
mercy  of  God — where  are  those  solemn  and  reiterated  vows, 
which  were  poured  forth  to  God  in  the  presence  of  your 
agonized  friends  ? 

Take  another  case.  Observe  those  parents,  sitting  beside 
the  cradle  of  a  beloved,  and,  perhaps,  only  child.  It  is  sick, 
and  nigh  unto  death ;  and,  with  inexpressible  anguish,  they 
are  watching  its  little  bosom,  as  it  heaves,  feeling  its  flutter- 
ing pulse,  and  marking  its  dying  moan.  Listen  to  the  aspira- 
tions of  its  almost  frantic  mother  :  "  O  God  !  spare,  spare  my 
child  !  It  shall  be  devoted  to  thee  !  — nay,  merciful  God  ! 
not  only  my  child,  but  also  myself  will  be  thine — only  spare 
my  child !" 

In  a  few  weeks,  the  little  prattler  is  again  at  play,  sporting 
around  its  fond  parents,  joyous  as  a  morning  sunbeam ;  and 
the  parents'  eyes,  especially  the  mother's,  beam  with  delight, 
and  her  heart  beats  with  joy,  as  she  sees  this  idol  of  her  soul 
once  more  exulting  in  all  the  gayety  and  animation  of  child- 
hood. 

Is  that  child  consecrated  to  God,  as  that  parent  promised  ? 
Does  she,  more  than  ever,  bring  it  up  for  God,  because  it  has 
been  re-lent  to  her,  in  answer  to  her  tears  and  prayers? 
And,  moreover,  has  the  mother  remembered  her  vows,  made 
in  relation  to  herself,  and  given  her  heart  to  God?  Alas! 
how  many  hundreds  of  instances  occur  every  year,  in  which 
such  vows  are  made  only  to  be  forgotten ! 

Better,  doubtless,  for  some,  if  prayers  offered  for  them  by 
pious  friends  were  unanswered.  They  have  been  spared ; 
but  longer  life,  instead  of  proving  a  blessing,  has  proved  only 
a  curse.  They  have  lived  but  to  evince  the  ingratitude  of 
their  hearts,  and  to  add  to  the  aggravation  of  their  final 
doom. 

Friends !  wnoever  you  may  be,  whose  eyes  fall  upon  these 


154  BIBLE     HISTORY 

pages,  have  you  received  such  mercies  as  we  have  named? 
Have  you  prayed,  or  others  praj^ed  for  you,  and  you  prom- 
ised ?  Oh !  by  the  worth  of  your  soul — in  the  name  of 
gratitude — duty — hfe  everlasting — fail  not  to  do  as  you 
vowed  unto  the  Lord,  in  the  day  of  your  trouble. 


I.  CHRONICLES. 

PRAYER    OF    JABEZ, 

And  Jabez  was  more  honorable  than  his  brethren :  and  his  mother  called  his  name 
Jabez,  saying,  Because  I  bare  him  with  soi'row.  And  Jabez  called  on  the  God  of 
Israel,  saying,  Oh  that  thou  wouldest  bless  me  indeed,  and  enlarge  my  coast,  and 
that  thy  hand  might  be  with  me,  and  that  thou  wouldest  keep  me  from  evil,  that 
it  may  not  grieve  me  !  And  God  granted  him  that  which  he  i-equested. — 1  Chron, 
iv.  9,  10. 

"  If  we  had  to  fix  upon  a  portion  of  Scripture,"  says  a 
writer,  "  which  might  be  removed  from  our  Bible,  without 
being  much  missed,  we  should  probably  select  the  first  nine 
chapters  of  the  first  Book  of  Chronicles.  They  seem,  at 
first  sight,  a  mere  record  of  names,  a  catalogue  of  genealo- 
gies, over  which  the  eye  glances  rapidly ;  and  we  are  inclined, 
like  the  traveler  whose  journey  lies  through  the  sands  of  the 
desert,  to  hasten  on,  as  if  there  were  nothing  worthy  of  exam- 
ination. Yet,  amidst  those  sands,  there  is,  now  and  then,  a 
verdant  spot ;  some  oasis  where  we  may  pause  and  refresh 
ourselves  ;  and,  perhaps,  some  spring  at  which  we  may  slake 
our  thirst." 

In  like  manner,  interspersed  with  the  names  which  crowd 
these  nine  chapters,  there  occur,  here  and  there,  brief,  but  pun- 
gent notices  of  persons  and  things,  which  are  both  interest- 
ing and  instructive. 

The  passage  before  us  is  a  remarkable  case  in  point. 
Here  is  a  chapter  made  up  of  genealogies  and  names.  Let 
me  skip  it,  might  be  the  feeling  of  the  reader  ;  what  good 
can  I  get  from  learning  that  Penuel  was  the  father  of  Gedor, 


OF     PRAYER.  155 

and  Ezer  the  father  Hushah  ?  But,  if  he  were  to  skip  it,  he 
would  miss  one  of  the  most  beautiful  and  interesting  pas- 
sages in  the  Bible  ;  that  which  is  now  the  subject  of  our 
contemplations. 

We  do  not  know  the  particular  reasons  which  influenced 
the  mother  of  Jabez  to  call  him  by  that  name,  a  name  which 
means  "  Sorrowful."  Perhaps  she  brought  forth  this  son 
with  more  than  common  anguish ;  perhaps  the  time  of  his 
birth  was  the  time  of  her  widowhood  ;  so  that  the  child 
came,  and  found  no  father  to  welcome  him.  But  whatever 
may  have  been  the  cause,  whether  personal  anguish,  domes- 
tic affliction,  or  public  calamity,  we  may  consider  her  as 
having  bent  in  bitterness  over  her  new-born  child,  having 
only  tears  to  give  him,  as  his  welcome  to  the  world. 

And,  yet,  child  of  sorrow  that  he  was,  he  proved  "  more 
honorable  than  his  brethren."  They,  too,  may  have  been 
excellent,  and  perhaps  as  much  is  impUed ;  but  Jabez  took 
the  lead,  and  whether  or  not  the  youngest  in  years,  surpassed 
every  other  in  piety  and  renown.  Oh  !  if  the  mother  lived 
to  see  the  manhood,  the  integrity,  the  piety  of  this  son,  she 
must  have  regretted,  and,  perhaps,  reproached  herself  for  giv- 
ing him,  in  some  hour  of  despondency,  the  gloomy  and  omin- 
ous name  which  he  bore. 

But  let  us  turn  to  the  prayer  of  Jabez.  "  And  what  did 
he  pray  for  ?  For  great  things  ;  great,  if  you  suppose  him 
to  have  spoken  only  as  an  heir  of  the  temporal  Canaan ; 
greater,  if  you  ascribe  to  him  acquaintance  with  the  mercies 
of  redemption.  '  Oh  that  thou  wouldest  bless  me  indeed !' 
Lay  the  emphasis  on  that  word,  '  indeed.'  Many  things 
pass  for  blessings  which  are  not ;  to  as  many  more  we  deny, 
though  we  ought  to  give  the  character.^  There  is  a  blessing 
in  appearance,  which  is  not  also  a  blessing  in  reality ;  and, 
conversely,  the  reality  may  exist  where  the  appearance  is 
wanting.  The  man  in  prosperity  appears  to  have,  the  man 
in  adversity  to  be  without,  a  blessing ;  yet  how  often  does 


156  BIBLE     HISTORY 

God  bless  by  withholding  and  withdrawing !  more  frequently, 
it  jnay  be,  than  by  giving-  and  continuing.  Therefore,  '  Oh 
that  thou  wouldest  bless  me  indeed.''  Let  me  not  have  what 
looks  hke  blessing,  and,  perhaps,  is  not ;  but  what  is  blessing, 
however  unlike  it  may  appear.  Let  it  come  under  any  form — 
disappointment,  tribulation,  persecution — only  '  bless  me  in- 
deed ;'  bless  me,  though  it  be  with  the  rod.  I  will  not  pro- 
scribe the  nature  of  the  deaUng  ;  deal  with  me  as  thou  wilt, 
with  the  blow  or  with  the  balm,  only  '  bless  me  indeed !' 

"  And  Jabez  goes  on.  '  That  thou  wouldest  enlarge  my 
coast !'  Was  it  territory  merely  then  ;  a  large  landed  estate, 
that  Jabez  desires  ?  We  trust  he  had  nobler  wishes.  Parts 
of  the  land  were  still  under  the  dominion  of  the  Canaanitish 
natives  and  their  idolatry ;  and,  consequently,  a  dark,  deep, 
and  soul-destroying  superstition  reigned.  Jabez  desired  pos- 
session of  a  territory  thus  benighted,  that  he  might  introduce 
into  it  the  worship  of  the  true  God." 

Christian  !  you  may  use  the  same  prayer.  You  may  ask 
that  your  coast  may  be  enlarged.  What  Christian  has  yet 
taken  possession  of  one  half  the  territory  assigned  him  by 
God  ?  We  speak  of  a  present  inheritance  ;  "  a  land  flowing 
with  milk  and  honey,"  which  is  ours  in  virtue  of  our  adop- 
tion into  the  family  of  God,  but  much  of  which  we  allow  to 
remain  unpossessed,  through  deficiency  in  diligence,  in  faith. 
Our  privileges,  as  Christians  ;  how  are  they  undervalued,  and 
therefore  neglected  ?  "  What  districts  of  unpossessed  terri- 
tory are  there  in  the  Bible  !  how  much  of  that  blessed  book 
has  been,  comparatively,  unexamined  by  us  !  We  have  our 
favorite  parts,  and  give  only  an  occasional  and  cursorj'-  notice 
of  the  rest.  How  Httle  practical  use  do  we  make  of  God's 
promises !  how  slow  in  our  progress  in  that  humbleness  of 
mind,  that  strength  of  faith,  and  that  holiness  of  life,  which 
are  as  much  a  present  reward  as  an  evidence  of  fitness  for 
the  society  of  heaven  !  What  need  then  for  the  prayer,  '  Oh 
that  thou  wouldest  enlarge  my  coast !'     I  would  not  be  cir- 


OF     PEAYER.  157 

cumscnbed  in  spiritual  things.  I  would  not  live  always 
within  these  narrow  bounds..  There  are  bright  and  glorious 
tracts  beyond.  I  would  know  more  of  God,  more  of  Christ, 
more  of  myself  I  cannot  be  content  to  remain  as  I  am 
whilst  there  is  so  much  to  do,  so  much  to  learn,  so  much  to 
enjoy.  Oh  !  for  an  enlargement  of  coast,  that  I  may  have  a 
broader  domain  of  Christian  privilege,  more  eminences  from 
which  to  catch  glimpses  of  the  fair,  rich  land  hereafter  to  be 
reached,  and  a  wider  sphere  in  which  to  glorify  God,  by  de- 
voting myself  to  his  service.  It  is  a  righteous  covetousness 
this,  for  an  enlargement  of  coast ;  for  he  has  done  Httle,  we 
might  almost  say  nothing,  in  religion,  who  can  be  content 
with  what  he  has  done.  It  is  a  holy  ambition,  this,  which 
pants  for  an  ampler  territory.  But  are  we  only  to  pray  ?  are 
we  not  also  to  struggle  for  the  enlargement  of  our  coast  ? 
Indeed,  we  are :  observe  how  Jabez  proceeds.  '  And  that 
thine  hand  might  be  with  me.'  He  represents  himself  as 
arming  for  the  enlargement  of  his  coast,  but  as  knowing,  all 
the  while,  that  the  battle  is  the  Lord's.'  Be  it  thus  with  our- 
selves ;  we  will  pray,  that  during  the  coming  year,  our  coast 
may  be  enlarged.  Oh,  for  more  of  those  deep  havens  where 
the  soul  may  anchor  in  still  waters  of  comfort !  Oh,  for  a 
longer  stretch  of  those  sunny  shores,  whereon  the  tree  of  Hfe 
grows,  and  where  angel  visitants  seem  often  to  alight !  But, 
in  order  to  this  enlargement,  let  us  give  ourselves  to  closer 
study  of  the  word,  to  a  more  diligent  use  of  the  ordinances 
of  the  gospel,  and  to  a  harder  struggle  with  the  flesh.  Only 
let  all  be  done  with  the  practical  consciousness  that,  '  except 
the  Lord  build  the  house,  their  labor  is  lost  that  build  it.' 
This  will  be  to  arm  ourselves  like  Jabez  for  the  war ;  but, 
like  Jabez,  to  expect  success  only  so  far  as  God's  hand 
shall  be  with  us." 

There  is  one  more  petition  in  the  prayer  of  him,  who, 
named  with  a  dark  and  unauspicious  name,  yet  grew  to  be 
more  "  honorable  than  his  brethren  " — "  that  thou  wouldest 

14 


158  BIBLE     HISTORY 

keep  me  from  evil,  that  it  may  not  grieve  me."  It  is  not  an 
entreaty  for  actual  exemption  from  evil ;  it  were  no  pious 
wish  to  have  no  evil  whatsoever  in  our  portion :  "  Shall  we 
receive  good  at  the  hand  of  God,  and  shall  we  not  receive 
evil  V  Jabez  prayed  not  for  the  being  kept  from  evil,  but 
kept  from  the  being  grieved  by  evil.  And  there  is  a  vast  dif- 
ference between  the  being  visited  by  evil,  and  grieved  by  evil. 
He  is  grieved  by  evil,  who  does  not  receive  it  meekly  and 
submissively,  as  the  chastisement  of  his  heavenly  Father. 
He  is  grieved  by  evil,  whom  evil  injures,  in  place  of  benefits  ; 
which  latter  is  always  God's  purpose  in  its  permission  or 
appointment.  He  is  grieved  by  evil,  whom  it  drives  into 
sin,  and  to  whom,  therefore,  it  furnishes  cause  of  bitter  re* 
pentance. 

You  see,  then,  that  Jabez  showed  great  spiritual  discern- 
ment in  casting  his  prayer  into  this  particular  form.  We, 
too,  should  pray,  not  absolutely  that  God  would  keep  us 
from  evil,  but  that  he  would  so  keep  it  from  us,  or  us  from  it, 
that  it  may  not  grieve  us.* 


II.  CHRONICLES. 

PRAYER    OF    ASA. 

And  Asa  cried  unto  the  Lord  his  God,  and  said,  Lord,  it  is  nothing  with  thee  to  help, 
whether  with  many,  or  with  them  that  have  no  power :  help  us,  O  Lord  our  God, 
for  we  rest  on  thee,  and  in  thy  name  we  go  against  (his  multitude.  O  Lord,  thou 
art  our  God  ;  let  not  man  prevail  against  thee.— 2  Chron.  xiv.  11. 

Asa,  son  and  successor  of  Abijam,  king  of  Judah,  was 
among  the  few  monarchs  on  the  throne  of  David,  who  dis- 
played the  virtues  which  adorned  the  life  of  that  eminent 
saint,  and  who  aimed  to  practice  upon  those  principles,  in  the 
administration  of  the  government,  which  had  guided  the  man 
after  God's  own  heart. 

•  Melville's  Sermons. 


OF     PRAYER.  159 

Early  after  his  accession,  Asa  began  a  thorough  reforma- 
tion of  the  manners  and  morals  of  the  people.  He  removed 
from  public  stations  the  advocates  of  idolatry,  and  reformed 
the  infamous  practices  which  had  grown  up  with  idol  wor- 
ship. He  deprived  his  own  mother,  who  had  erected  an  idol 
to  Astarte,  of  the  dignity  of  queen ;  and  her  idols  he  caused 
to  be  burned  in  the  valley  of  Hinnom.  He  carried  into  the 
house  of  the  Lord  the  gold  and  silver  vessels  consecrated  by 
his  father  Abijam.  He  fortified  and  repaired  several  cities 
in  various  parts  of  the  kingdom.  And  when  these  several 
objects  had  been  effected,  he  levied  three  hundred  thousand 
men  in  Judah,  armed  with  shields  and  spikes;  and  two 
hundred  and  eighty  thousand  men  in  Benjamin,  armed  with 
shields  and  bows. 

About  this  time  Zerah,  king  of  Ethiopia,  a  country  of 
Arabia,  marched  against  Asa,  at  the  head  of  an  army  con- 
sisting of  one  million  of  men  and  three  hundred  chariots  of 
war.  This  immense  force  took  port  at  Mareshah ;  while  Asa, 
advancing  to  meet  them,  encamped  in  the  plain  of  Zephathah. 

The  advantage  of  numbers  was  greatly  against  the  king 
of  Judah  ;  but  his  cause  was  the  cause  of  God.  His  people 
were  God's  people ;  a  glorious  reformation  had  recently  been 
effected  among  them.  The  worship  of  God  in  its  purity  had 
been  restored ;  and,  once  more,  after  a  lapse  of  years,  the 
city  of  David  was  a  "  city  of  righteousness." 

Asa  and  his  army  might,  therefore,  well  repose  confidence 
in  God.  They  might  anticipate  the  divine  interpos-ition  and 
cooperation  in  the  mighty  conflict  approaching.  But  that 
interposition  and  cooperation  were  to  be  sought  in  humble 
and  fervent  prayer.  Many  a  pious  Israelitish  soldier,  doubt- 
less, supplicated  the  aid  of  the  God  of  his  fathers.  Asa  him- 
self, we  are  informed,  while  the  armies  were  preparing  for 
battle,  cried  unto  the  Lord  of  hosts.  His  prayer,  which  has 
been  preserved,  and  has  a  place  in  the  inspired  volume,  was 
most  appropriate. 


160  BIBLE     HISTORY 

He  appeals  to  God,  as  his  God,  and  the  God  of  his  people ; 
he  recognizes  the  power  of  God,  as  able  to  deliver  the  weak 
from  the  strong ;  he  rests  himself  upon  the  divine  arm ;  places 
his  cause  in  the  hands  of  God ;  and  in  his  name  goes  forth 
against  the  multitude.  "  O  Lord,  thou  art  our  God,"  says 
he ;  "  let  not  man  prevail  against  thee ;"  against  thy  people ; 
thy  worshipers  ;  thy  cause. 

Asa  is  graciously  answered.  God  gave  his  troops  the 
advantage  over  the  enemy.  The  latter  were  soon  broken, 
and  scattered  in  confusion  and  dismay.  They  were  pursued, 
and  despoiled  of  vast  treasures  ;  with  which  Asa  and  his 
army  returned  in  triumph  to  Jerusalem. 

Favored  is  that  nation,  indeed,  which,  when  aggression 
upon  its  rights  is  attemped,  has  a  prince  or  president  at  its 
head,  who  acknowledges  the  providence  of  God,  and  who  is 
willing  to  let  his  people  and  his  armies  know  that  he  prays. 
In  a  righteous  cause,  such  a  one  may  expect  to  succeed. 

And,  should  not  every  Christian  nation  select,  as  far  as 
possible,  men  of  religious  principle?  men  of  prayer,  not 
only  to  preside  over  their  national  affairs,  but  also  to  lead 
their  armies  ?  Such  men  would  seek  the  guidance  of  God 
in  the  management  of  the  nation's  foreign  relations,  and 
would  shun,  as  far  as  is  consistent  with  national  honor  and 
national  safety,  all  grounds  of  war ;  or,  if  war  could  not  be 
avoided,  they  would  have  an  interest  in  the  love  and  protec- 
tion of  God. 

But  we  are  nearer,  we  trust,  by  some  thousands  of  years, 
to  the  day  when  wars  shall  for  ever  cease,  than  was  the  hero 
of  Zephathah ;  so  we  devoutly  hope.  Oh !  it  is  time  that 
this  scourge  of  nations ;  this  savage  art  of  butchery  and  blood- 
shed ;  this  wholesale  mode  of  making  widows  and  orphans, 
were  driven  from  the  earth.  We  must,  indeed,  find  inscribed 
on  the  records  of  history,  the  story  of  those  butchers  and 
murderers  of  mankind  ;  the  Alexanders ;  the  Ceesars  ;  the 
Tamerlanes ;  the  Napoleans  ;  who  have  made  their  way  to 


OP     PRAYER.  161 

power  through  the  groans  and  blood  of  millions.  But  let  us 
pray  that  the  future  page  of  history  may  be  stained  by  no 
such  other  names,  and  that  future  generations  may  execrate 
them  as  cordially  as,  once,  thousands  lauded  them  ;  and  may 
turn  with  disgust  from  the  perusal  of  the  tragic  scenes  of 
Austerlitz,  Borodino,  and  Waterloo.  Let  us  pray  for  the  ad- 
vent of  the  Prince  of  peace.  "  Come  then  ;"  let  this  prayer 
linger  on  our  lips,  as  we  close  our  eyes  to  sleep,  and  be  our 
early  morning  aspiration : 

Come,  then,  and,  added  to  thy  many  crowns, 
Receive  yet  one,  the  crown  of  all  the  earth, 
Thou  who  alone  art  worthy  ! 

We  may  not  live  to  see  the  day  when,  under  the  perfect 
reign  of  Jesus,  the  sword  shall  be  converted  into  the  plow- 
share, and  the  spear  into  the  pruning-hook.  But  it  will  come, 
and  it  will  be  a  happy  day.  Our  children,  or  our  children's 
children,  may  be  so  blessed.  Even  now,  I  seem  to  myself  to 
catch  a  glance  of  those  golden  times,  sung  by  the  "  harp  of 
prophecy :" 

The  lion,  and  the  libbard,  and  the  bear. 
Graze  with  the  fearless  flocks ;  all  bask  at  noon 
Together,  or  all  gambol  in  the  shade 
Of  the  same  grove,  and  drink  one  common  stream : 
»Antipathies  are  none. 

The  mother  sees. 
And  smiles  to  see,  her  infant's  playful  hand 
Stretched  forth  to  dally  with  the  crested  worm, 
To  stroke  his  azure  neck,  or  to  receive 
The  lambent  homage  of  his  arrowy  tongue. 

In  the  heart 
No  passion  touches  a  discordant  string, 
But  all  is  harmony  and  love. 
14 


162 


BIBLE     HISTORY 


EZRA. 

PRAYER    OF    EZRA. 

Then  I  proclaimed  a  fast  there,  at  the  river  of  Ahava,  that  we  might  afflict  ourselres 
before  our  God,  to  seek  of  him  a  right  way  for  us,  and  for  our  httle  ones,  and  for 
all  our  substance,  «&c. — Ezra  viii.  21 — 23. 

The  seventy  years'  captivity  of  the  children  of  Israel  has 
ended ;  a  portion  of  the  nation,  under  Zerubbabel,  have  re- 
turned to  the  land  of  their  fathers'  sepulchres ;  the  temple 
has  been  rebuilt  and  dedicated ;  the  worship  of  God  has  been 
renewed,  and  the  usual  sacrifices  resumed. 

Following  these  events,  Zerubbabel,  the  pioneer  in  this 
great  work  of  restoring  the  Jews  to  their  own  land,  and  their 
former  privileges,  and  Jeshua,  the  high-priest,  who  had  co- 
operated with  him,  had  both  gone  to  their  rest  and  reward. 
And  now,  what  shall  become  of  the  cause  of  God,  and  of 
Israel ? 

The  Lord  has  provided  a  successor  in  Ezra,  who,  though 
born  and  educated  in  Babylon,  has  a  heart  full  of  affection 
for  the  welfare  of  his  nation,  and  is  ready  to  espouse  her 
cause.  The  interests  of  the  returned  Jews  needed,  at  this 
time,  looking  after  ;  and  especially  did  they  need  a  reinforce- 
ment from  that  part  of  the  nation  which  had  continued  in 
the  land  of  their  captivity.  On  application  to  Artaxerxes 
Longimanus,  the  emperor,  with  reference  to  such  a  reinforce- 
ment, a  commission  is  issued  to  Ezra  to  repair  to  Jerusalem, 
with  such  of  his  countrymen  as  desired  to  return.  More 
than  one  thousand  heads  of  families  were  disposed  to  take 
advantage  of  this  license,  and,  accordingly,  enlisted  for  the 
expedition.  Their  treasures,  principally  the  gift  of  the  em- 
peror and  his  nobles,  are  computed  to  have  been  worth  one 
hundred  thousand  pounds  sterling,  or  nearly  half  a  million 
of  dollars,  besides  the  sacred  vessels,  which  were  also  of 
great  value. 


OP     PRAYER.  163 

It  was  a  four  months'  journey  which  they  had  in  pros- 
pect;  and,  moreover,  "their  way,"  says  Dr.  Scott,  "lay 
chiefly  through  a  desert ;  and,  as  they  were  encumbered 
with  families  and  possessions,  they  could  make  but  slow 
progress,  and  a  feeble  defense,  in  case  of  assault.  They 
carried  large  treasures  with  them,  which  would  invite  the 
attacks  of  the  Arabian  freebooters,  and  others,  who  infested 
that  neighborhood.  In  ordinary  cases,  it  would  have  been 
very  proper  to  require  of  the  king  a  band  of  soldiers  and 
horsemen  for  their  defense,  which,  no  doubt,  would,  readily 
have  been  granted  ;  but  Ezra,  wishing  to  impress  Artaxerxes 
with  a  proper  sense  of  the  power  and  perfection  of  Jehovah, 
and  being  afraid  lest  the  king  should  not  understand  the  dis- 
tinction between  using  means  and  confiding  in  them,  he 
determined  to  travel  without  a  guard,  except  that  of  the 
Almighty." 

Accordingly,  we  have  here  an  account  of  the  religious  ser- 
vices observed  before  the  expedition  set  out.  And  what  more 
proper  than  the  solemn  fast  which  Ezra  invited  the  people 
to  observe  ?  What  more  rational  and  dutiful  than,  by  public 
and  united  prayer,  to  seek  the  blessing  of  that  God,  who, 
alone,  could  preserve  such  a  number  during  a  long  and  haz- 
ardous march? 

The  form  of  prayer  used  by  Ezra  on  this  occasion  is  not 
recorded  ;  but  who  can  doubt  that  it  had  its  foundation  in  the 
heart,  and  was  prompted  by  a  sense  of  dependence  upon,  and 
confidence  in,  the  God  of  their  fathers  ?  Nor  can  we  wonder 
that  an  expedition,  with  such  an  object  in  view,  preceded  by 
such  religious  services,  was  crowned  with  success.  "  Indeed, 
few  enterprises,  good  in  themselves^  begun  and  conducted  in 
this  way,  finally  fail." 

The  intelligent  reader,  we  doubt  not,  will  be  reminded  by 
our  description  of  the  foregoing  expedition,  of  another  expe- 
dition, undertaken  more  than  two  thousand  years  after- 
wards—that of  the  pilgrim  fathers  to  the  shores  of  New 


164  BIBLE     HISTORY 

England.  This,  also,  was  a  religious  expedition — one  in- 
volving the  hon(?!ir  and  glory  of  God ;  and,  as  it  has  resulted, 
of  incomprehensible  importance  to  the  cause  of  civil  liberty 
and  the  rights  of  conscience.  No  man  can  estimate,  or  even 
imagine,  the  blessings  to  the  world  which  are  to  grow  out 
of  the  removal  to  the  western  shores  of  a  small  band  of  pil- 
grims in  1620. 

This  expedition  was  undertaken  by  men  of  piety,  and 
under  the  ai*spices  of  the  God  of  heaven.  The  pilgrims,  as 
is  well  known,  resided,  for  a  number  of  years,  in  Holland. 
But  their  situation,  in  several  respects,  at  length  became 
uncomfortable,  and  their  attention  was  directed  to  a  removal 
to  America.  The  question  was  considered  and  debated ; 
but,  previous  to  the  final  settlement  of  it,  and  with  reference 
to  such  a  decision  as  should  secure  the  approbation  of  God, 
a  day  of  fasting  and  praj^er  was  observed,  to  seek  divine 
direction.  The  pilgrims,  encamped  on  the  banks  of  the 
Ahava,  fasted  and  prayed,  "  to  seek  of  God  a  right  way  for 
them."  The  pilgrims  at  Leyden  fasted  and  prayed,  with  a 
similar  object  in  view,  and  both  under  a  conviction  of  the 
truth  of  what  the  pen  of  inspiration  had  recorded  years 
before  the  first  expedition :  "  In  all  thy  ways,  acknowledge 
God,  and  he  shall  direct  thy  paths." 

And  when,  at  length,  the  Leyden  pilgrims  had  decided  to 
stretch  forth  on  the  stormy  main,  for  an  unknown  western 
wild,  they  again  fast  and  pray ;  and,  as  the  time  of  final 
embarkation  arrived — the  night  before  having  been  spent  in 
holy  and  sweet  Christian  converse  and  communion — they 
went  on  board.  It  was  indeed  a  time  of  tears.  Sad  and 
mournful  are  all  such  partings  in  this  world.  But  that  part- 
ing had  its  joys  and  alleviations.  God  was  there  to  comfort 
and  assure.  Many  Dutch  friends  flocked  to  the  shore,  to 
express  their  sympathy  and  kind  wishes ;  but,  more  than 
all,  did  it  soothe  the  troubled  hearts  of  those  who  were  going, 
and  of  those  who  were  remaining,  to  join,  as  they  all  did,  in 


OF      PRAYER.  165 

a  devout  prayer,  in  which  the  aged  and  venerable  pastor 
Robinson  led. 

What  son  of  New  England  does  not  love  to  look  back 
upon  such  incidents  in  the  history  of  our  fathers?  Who 
does  not  bless  God  for  sending  here  a  praying  people  ?  Who 
marvels,  when  he  learns  their  reliance  upon  God  for  aid,  and 
the  dutiful, manner  in  which  they  sought  it,  that  their  plans 
succeeded  ?  Who  can  wonder  that  New  England  has  been 
and  is  to  be  blest  1  Who,  looking  up  to  God  in  the  heavens, 
is  not  prepared  to  say,  in  the  language  of  song : 

Thy  kindness,  to  our  fathers  shown, 
Their  childrens'  children  long  shall  own ; 
To  thee,  with  grateful  hearts,  the}'-  raise 
The  tribute  of  exulting  praise. 

Great  God,  our  guardian,  guide,  and  friend ! 
Oh!  still  thy  sheltering  arm  extend; 
Preserved  by  thee  for  ages  past, 
For  ages  let  thy  kindness  last! 


NEHEMIAH. 

PRAYER    OF    NEHEMIAH. 

And  it  came  to  pass,  when  I  heard  these  words,  that  I  sat  down  and  wept,  and 
mourned  certain  days,  and  fasted,  and  prayed  before  the  God  of  heaven,  &c.— 
Nehemiah  i.  4 — 11. 

We  have  had  occasion,  in  a  previous  page,  to  notice  the 
successful  expedition  of  Ezra,  and  of  the  Jews  who  accom- 
panied him,  on.  their  return  to  Jerusalem.  The  arrival  of 
that  reinforcement,  especially  the  presence  of  one  so  discreet 
and  efficient  as  Ezra,  was  of  great  importance  to  the  small 
band  who  had  gone  thither,  at  a  prior  date,  under  Zerubba- 
bel.  It  gave  them  strength  and  consideration  in  the  eyes  of 
their  Samaritan  adversaries.  The  attention  of  Ezra  being 
chiefly  directed,  however,  to  the  improvement  of  religion, 


166  BIBLE     HISTORY 

and  the  reestablishment  of  the  Jewish  church,  their  civil 
condition  remained,  in  several  respects,  gloomv  and  distress- 
ing. They  were  often  reproached  and  insulted  bj  their  ad- 
versaries ;  "  the  wall  of  Jerusalem  was  broken  down,  and 
the  gates  thereof  burned  with  fire." 

Such  was  the  state  of  the  returned  Jews  at  the  time,  that 
one  of  their  number,  Hanani,  visited  Shushan,  the  royal  city 
of  the  Persian  monarch,  Artaxerxes  Longimanus.  At  this 
time,  also,  there  was  residing  in  that  city  a  Jew,  by  the  name 
of  Nehemiah,  whose  ancestors  were  of  the  captivity.  Like. 
Ezra,  he  was  distinguished  for  his  piety  and  patriotism.  He 
held  an  important  and  responsible  office,  that  of  cup-bearer 
to  the  king ;  yet,  "  neither  distance  of  place,  nor  dignity  of 
station,  could  alienate  his  affection  from  Jerusalem." 

On  his  arrival  at  Shushan,  Hanani  makes  known  to  Ne- 
hemiah the  depressed  condition  of  his  countrymen  at  Jeru- 
salem. Saddened  by  this  intelligence,  Nehemiah  addresses 
himself  to  the  necessities  of  their  case.  Artaxerxes,  the 
king,  had  the  power  to  grant  them  all  that  assistance  which 
their  wants  required  ;  but,  how  to  approach  him,  Nehemiah, 
for  a  time,  was  at  a.  loss.  In  his  perplexity,  however,  he  did 
as  a  good  man  should  do ;  as  one  may  do,  who  has  power 
with  God,  and  no  power  with  man,  but  through  the  divine 
influence.  He  could  fast  and  pray,  and,  in  this  way,  pro- 
pitiate the  divine  favor ;  and,  that  being  secured,  God  could 
impress  the  heart  of  a  heathen  monarch,  and  thus  prepare 
the  way  for  a  successful  apphcation  for  aid,  whenever  that 
application  should  be  made.  Says  Henry  :  "  Let  those  who 
are  forming  any  good  designs,  for  the  service  of  the  public, 
take  God  along  with  them,  from  the  conception  of  them,  and 
utter  all  their  projects  before  Him :  that  is  the  way  to  pros- 
per in  them." 

Nehemiah  well  understood  the  secret  of  success.  Accord- 
ingly, we  find  him  at  a  throne  of  grace,  as  the  most  direct 
means  of  securing  the  object  of  his  sympathy  and  patriotism. 


OP     PRAYER.  167 

In  the  first  place,  he  expresses  his  awe  of  the  divine 
majesty  and  glory ;  at  the  same  time  evincing  a  holy  confi- 
dence in  the  covenant  mercy  of  God.  Next,  he  pours  out 
his  soul  in  a  penitent  confession  of  his  own  sins,  and  the  sins 
of  the  people  of  Israel.  He  and  his  father's  house  had 
sinned,  in  common  with  the  nation,  for  which  God  had  scat- 
tered them.  A  long  amd  dreary  captivity  had  been  the  result 
of  their  sins.  But  God  had  also  promised,  upon  their  repent- 
ance, to  gather  them  again,  and  "  bring  them  unto  the  place 
where  he  had  chosen  to  set  his  name."  That  he  had  also 
done ;  but  they  were  poor,  afflicted,  and  persecuted ;  and  now 
his  prayer  was,  that  God  would  kindly  dispose  the  heart  of 
the  king  to  aid  him  in  the  succor  which  he  contemplated  for 
his  afflicted  brethren.  "  Prosper,  I  pray  thee,  thy  servant 
this  day,  and  grant  him  mercy  in  the  sight  of  this  man." 
Nehemiah  held  to  the  doctrine  of  Scrij^ture,  as  well  as  of 
reason — that  all  hearts  are  in  God's  hands,  and  that  the 
surest  way  of  influencing  some  hearts,  is  to  secure  the  divine 
influence  upon  them.  Nor  does  he  forget  an  additional 
argument,  of  great  force — one  which  has  been  employed  by 
the  good  in  all  ages.  It  is  this  :  where  God  has  done  much 
for  an  individual,  or  a  people,  that  may  be  urged  as  a  reason 
why  he  should  do  more.  God  had  redeemed  Israel,  with 
great  power,  and  by  a  strong  hand,  v.  10;  surely,  therefore, 
God  would  not  now  forsake  them. 

Thus  the  prayers  of  Nehemiah  are  before  the  Lord.  He 
had  confidence,  doubtless,  that  they  would  be  heard,  and 
would  be  answered ;  yet  he  seems  to  have  carried  a  sad 
countenance  before  the  king.  Whether  he  designed  this  as 
a  mode  of  attracting  the  notice  of  the  king,  I  cannot  say ; 
but  so  it  turned  out.  The  king  inquires  the  cause,  and  Ne- 
hemiah responds.  But,  mark  the  wisdom  of  the  man! 
Before  he  rephes  to  the  question  of  Artaxerxes,  he  mentally 
prays  God  that  he  would  help  him,  at  this  critical  juncture, 
to  manage  his  cause  before  the  king. 


168  BIBLE     HISTORY 

The  appeal  to  Artaxerxes  is  successful.  Most  honorably 
does  the  king  listen  to  the  proposals  of  Nehemiah  ;  and  most 
kindly  and  liberally  does  he  aid  him  in  extending  protection 
to  the  people  of  God,  at  Jerusalem,  and  in  building  up  that 
city  of  ancient  renown. 

The  preceding  narrative  suggests  several  important  truths 
pertaining  to  prayer,  which,  however,  ihe  reader  will  natu- 
rally deduce  for  himself  The  writer  will,  therefore,  only 
briefly  obseiVe,  that  irreligious  men,  in  high  stations,  often 
have  it  in  their  power  to  advance  the  welfare  of  Zion ;  and 
that,  when  such  is  the  fact,  the  most  probable  means  of 
securing  their  aid,  is  to  pray  for  them.  An  appeal  to  them, 
without  some  preparation  of  their  hearts,  might  serve  only 
to  excite  their  prejudices,  and  strengthen  their  opposition.  It 
is  not  necessary,  and,  in  some  cases,  not  even  desirable,  that 
they  should  know  that  the  good  are  praying  for  them. 
Artaxerxes  was  doubtless  ignorant  of  the  supplications 
which  Nehemiah  was  daily  pouring  out  before  God  in  his 
behalf;  but  the  hearts  of  princes  and  presidents  are  in  God's 
hands,  to  move  them  according  to  his  pleasure.  The  friends 
of  God  may,  therefore,  plead — nor  are  they  likely  to  plead 
in  vain — that  he  would  cause  "kings  to  become  nursing 
fathers,  and  queens  nursing  mothers  to  his  church." 

The  writer  recollects  to  have  heard  an  aged  lady  observe, 
that,  in  her  youth,  far  more  prayer  was  offered  to  God  in  the 
family,  and  in  the  sanctuary,  and,  she  beheved,  in  the  closet, 
for  the  rulers  of  the  land,  than  at  the  time  the  observation 
was  made.  Years  have  since  elapsed ;  but  has  there  lat- 
terly been  any  increase  of  prayer,  in  respect  to  such  men  ? 
Indeed,  within  the  writer's  own  recollection,  there  has  been 
a  noticeable  decline  of  public  prayer  for  public  men.  They 
are,  it  is  admitted,  on  the  Sabbath,  brought  before  a  throne  of 
grace  in  the  sanctuary ;  but  how  often,  apparently,  in  a  formal 
manner,  and  in  general  terms !  Is  there  not  less  pleading . 
for  them  than  formerly ;  and  far  less  than  the  interest  of  the 


or    PRAYER.  169 

nation,  and  the  welfare  of  Zion  demands?  In  the  social 
prayer-meeting",  seldom  is  there  even  an  allusion  to  them ; 
and,  in  the  closet,  it  is  to  be  feared  that  the  neglect  is  still 
more  common.  The  writer  will  not  affirm  it ;  but  he  may 
venture  to  ask,  whether  the  spirit  of  party  does  not  so  per- 
vade even  the  good  men  of  the  nation,  as  to  prevent  them 
from  those  earnest  and  importunate  supplications  for  rulers 
which  they  would  otherwise  offer?  It  may  be  easier,  and 
more  delightful,  to  pray  for  rulers,  whose  political  biases  are 
similar  to  our  own ;  but,  if  we  believe  the  tendency  of  the 
principles  and  administration  of  rulers  to  be  in  opposition  to 
the  best  interests  of  the  nation,  should  we  not  pray  still  more 
earnestly  for  them?  and  is  not  such  the  dictate  of  our  holy 
religion?'  Shall  we  pray  ardently  and  importunately  only 
for  those  whose  doctrines  and  principles  accord  with  our 
own? 


JOB. 

PRAYER    OF    JOB    FOR    HIS    FRIENDS. 

And  it  was  so,  that  after  the  Lord  had  spoken  these  words  unto  Job,  the  Lord  said  to 
Eliphaz  the  Temanite,  My  wrath  is  kindled  against  thee,  and  against  thy  two 
friends  ;  for  ye  have  not  spoken  of  me  the  thing  that  is  right,  as  my  servant  Job 
hath.  Therefore  take  unto  you  now  seven  bullocks  and  seven  rams,  and  go  to  my 
servant  Job,  and  offer  up  for  yourselves  a  burnt-offering ;  and  my  servant  Job 
shall  pray  for  you :  for  him  will  I  accept,  &c.—Job  xlii.  7—10. 

It  is  related  of  a  child,  that,  while  being  taught  the  Lord's 
prayer,  on  coming  to  the  words,  "  Thy  will  be  done" — said, 
"  No,  I'll  not  say  that."  "  Well,"  said  its  mother,  "  how 
would  you  say  it  ?"     "  Not  thi/  will,  but  m?/  will  be  done." 

And  something  of  the  spirit  of  that  child,  it  would  seem, 
mingled  in  the  controversy  between  Job  and  his  friends. 
Each  had  his  peculiar  views  and  opinions,  and  each  main- 
tained them  with  great  pertinacity,  if  not  with  occasional 

15 


170  BIBLE     HISTORY 

obstinacy.  Each  believed  himself  right,  and  the  friends,  at 
least,  united  in  condemning  Job,  and  in  imputing  to  him  a 
wish  to  have  his  own  way,  and  retain  his  own  will.  They 
were  all  good  men;  with  many  just  notions,  and  some  eiTors, 
and  with  the  common  partiahties  and  strenuousness  of  dis- 
utants.  And,  as  in  other  controversies,  there  were  in  this 
ome  harsh  speeches ;  some  wrong  positions,  and  not  a  few 
unjust  imputations. 

But  when  did  a  controversy,  so  warm  and  spirited,  ever  ter- 
minate more  happily  ?  In  most  controversial  disputations,  the 
parties,  on  separating,  are  wider  asunder  than  when  they  be- 
gan. They  are  confirmed  in  their  opinions ;  or,  if,  perchance, 
in  heart  convinced  that  they  are  wrong,  there  is  a  will  that 
forbids  them  to  acknowledge  it.  And  quite  possibly  the  con- 
troversy between  the  man  of  Uz  and  his  friends,  would  have 
terminated  in  like  manner,  had  not  God  interposed  to  settle 
it  himself 

The  controversy,  in  brief,  was  this  :  Job  is  suddenly  over- 
taken with  signal  calamities.  His  friends,  not  distinguishing 
between  the  evil  with  which  God  tries  those  whom  he  loves, 
and  the  afflictions  with  which  he  punishes  the  wicked, 
accuse  him  of  having  indulged  in  some  secret  impiety,  and 
urge  him  to  return  to  God  by  repentance,  and  humbly  to  sub- 
mit to  the  divine  justice,  since  he  suffered  only  according  to 
his  demerits. 

Job,  conscious  of  his  own  innocence,  maintains  that  his 
sins  are  not  the  cause  of  his  sufferings,  but  that  God  some- 
times afflicts  the  righteous  to  try  them ;  to  give  them  an 
opportunit}^  of  manifesting,  or  improving  their  pious  disposi- 
tions, or  because  it  is  his  pleasure,  for  reasons  unknown  to 
mankind.  Elihu  takes  the  middle  path,  referring  strongly  to 
the  sovereignty  of  God. 

At  length,  God  appears  to  terminate  the  controversy,  and 
a  most  happy  termination  it  has.  The  decision  is  in  favor  of 
Job ;  but,  as  he  has  uttered  some  harsh  expressions,  he  is  prop- 


OF     PRAYER.  171 

erly  rebuked.  Job  confesses,  and  is  forgiven.  His  friends 
were  in  greater  wrong,  both  as  to  opinions  and  irritating 
expressions,  and  they  are- treated  accordingly. 

And,  now,  we  see  how  the  good  can  act.  They  must  ask 
Job  to  pray  for  them.  This  mast  have  cost  them  an  effort. 
Men  are  not  fond  of  humbling  themselves,  and  especially 
may  those  friends  have  been  reluctant  to  ask  one  to  pray  for 
them  whom  they  had  regarded  as  hokling  great  errors,  and 
towards  whom  they  had  felt  the  opposition  naturally  excited 
by  dispute  ;  and,  moreover,  their  reluctance  might  have  been 
strong  in  proportion  to  the  strong  ground  they  had  taken,  and 
the  pertinacity  with  which  they  had  defended  their  views. 
But  they  yielded,  and  yielded  like  good  men  ;  like  lovers  of 
truth.  They  sohcit  the  prayers  of  Job,  and  a  sacrifice  to 
God  in  their  behalf 

And  Job,  on  his  part,  acts  equally  honorable.  He  indulges 
in  no  reproaches,  and  affects  no  superiority.  He  prays 
for  his  friends  ;  probably  they  knelt  together,  and  with  nm- 
tual  kindness,  and,  with  a  purer  love  than  ever,  sought  the 
forgiveness  of  God  and  his  blessing  on  one  another. 

It  is  quite  natural,  in  this  place,  to  inquire,  whether  contro- 
versialists, at  the  present  day,  pray  for  one  another  ?  Under 
gospel  hght  and  influence,  especially  with  the  example  of 
Jesus  before  them,  they  might  be  expected  to  pray  even  in 
the  very  warmth  of  controversy.  Surely  they  ought  to  con- 
duct all  controversy  and  conversation  on  all  subjects  on  which 
they  differ,  in  the  spirit  of  meekness ;  but  we  will  content 
ourselves  with  asking,  whether  they  pray  for  one  another 
when,  at  length,  their  arms  are  grounded  ? 

We  might,  with  propriety,  ask  certain  theological  com- 
batants, whether  their  polemical  warfare  is  conducted  in  such 
a  spirit  of  meekness,  and  with  such  a  pure  desire  for  truth, 
that  they  can,  honestly  and  affectionately,  pray  for  their  an- 
tagonists 1  We  have  not  space  for  examples.  But,  judging 
from  the  manner  in  which  controversies  are  conducted,  in 


172  BIBLE     HISTORY 

which  the  biting  sarcasm  ;  the  angry  retort ;  the  vindictive 
spirit  are  manifested,  we  should  judge  that  controversiaUst's 
not  only  do  not  pray  for  one  another,  but  not  always  even  for 
themselves.  It  is  a  reproach  to  men  who  occupy  high  places 
in  the  church,  that  in  their  contentions  for  the  truth,  they  so 
often  exhibit  the  spirit  of  worldly  combatants. 

There  is  one  world  in  the  universe,  however,  where  there 
are  no  controversies,  and  no  conflicting  interests,  views,  or 
feelings.  Heaven  is  a  region  of  love  and  disinterestedness, 
from  which  even  the  semblance  of  animosity  is  for  ever 
excluded.  But,  were  two  celestial  spirits  to  differ  in  their 
opinions,  how  would  they  both  view  the  subject  of  their  dif- 
ference ?  With  the  calmness  of  a  summer's  eve  ;  with  the 
tranquillit}'',  which  sometimes  reposes  on  the  placid  lake. 
And  the  listeners,  gathered  round — they  might  feel  a  deep 
interest ;  but  it  would  he  an  interest,  not  in  reference  to  vic- 
tory, but  in  reference  to  the  truth.  They  might  take  sides, 
but  it  would  invariably  be  with  him  who  was  right.  And 
when  they  had  finished,  whether  they  agreed,  or  still  dif- 
fered, they  would 


-in  communion  sweet, 


Gluaff  immortality  and  joy. 

This  they  would  do  in  heaven.  But  when  shall  we  see  the 
prevalence  of  such  a  spirit  on  earth,  even  among  the  follow- 
ers of  Jesus  ? 


THE  BOOK  OF  PSALMS, 


In  a  Bible  History  of  Prayer,  it  would  seem,  both  natural 
and  proper,  to  give  the  Book  of  Psalms  a  prominent  place. 
It  is,  certainly,  a  remarkable  portion  of  the  inspired  volume ; 
and  the  more  remarkable  in  regard  to  prayer,  inasmuch  as 
that,  while  there  are  but  few  instances  of  prayer  in  the  books 


OF      PRAYER.  173 

of  the  Old  Testament,  which  have  not  for  their  immediate, 
and,  we  may  add,  exclusive  object,  some  temporal  benefit ; 
there  are,  comparativelj',  few  such  examples  in  the  Psalms ; 
the  latter  generally  having  reference  to  spiritual  blessings. 
The  other  portions  of  the  Old  Testament  are  chiefly  histor- 
ical, or  prophetic  ;  and  while,  in  these,  we  often  see  how 
good  men  felt  and  acted  in  regard  to  spiritual  matters,  we 
needed  one  book  which  should  embody  the  spiritual  exer- 
cises— the  hopes  and  fears — the  joys  and  sorrows — the 
thoughts  and  desires — the  conflicts  and  victories — the  prayers 
and  praises  of  an  eminently  pious  man.  And  here  we  have 
them  drawn  out,  in  a  most  interesting  and  delightful  form. 
Other  saints  of  the  "  olden  time,"  doubtless,  had  similar  exer- 
cises ;  but  the  experience  of  the  Psalmist  might  have  been 
richer  and  more  varied.  Certainly  nothing  is  here  wanting. 
The  pious  Mr.  Hooker  has  justly  observed :  "  Let  there  be 
any  grief,  or  disease  incident  to  the  soul  of  man — any  wound, 
or  sickness  named  for  which  there  is  not,  in  this  treasure- 
house,  a  present,  comfortable  remedy,  at  all  times  ready  to  be 
found."  And,  in  respect  to  prayer,  what  can  be  imagined, 
whether  as  to  adoration,  or  praise,  or  penitence,  or  confidence, 
&c.,  more  appropriate  and  expressive?  What  child  of  God 
ever  found  language  better  adapted  to  express  his  affections 
towards  his  heavenly  Father  than  the  following?  "As  the 
hart  panteth  after  the  water-brook,  so  panteth  my  soul  after 
thee,  O  God  !" — "  My  soul  followeth  hard  after  thee." — "  My 
soul  breaketh  for  the  longing  that  it  hath  unto  thy  judgments, 
at  ah  times." — "  Whom  have  I  in  heaven  but  thee,  and  there 
is  none  on  the  earth  that  I  desire  besides  thee."  Or  who, 
oppressed  with  a  sense  of  sin  and  demerit,  ever  framed  for 
himself  a  more  appropriate  appeal  than  is  to  be  found  in  the 
fifty-first  Psalm  ?  "  Have  mercy  upon  me,  O  God,  according 
to  thy  loving  kindness  ;  according  unto  the  multitude  of  thy 
tender  mercies,  blot  out  my  transgressions."  And  a  little  fur- 
ther on  :  "  Create  in  me  a  clean  heart,  O  God  ;  and  renew  a 

15* 


174  BIBLE     HISTORY 

right  spirit  within  me.  Cast  me  not  away  from  thy  presence, 
and  take  not  thy  holy  spirit  from  me.  Restore  unto  me  the 
joy  of  thy  salvation,  and  uphold  me  with  thy  free  spirit." 

I  cannot  live  without  thy  light, 
Cast  out  and  banished  from  thy  sight; 
My  God,  thine  holy  joys  restore, 
And  guard  me,  that  I  fall  no  more; 

We  are  safe  in  saying,  we  think,  that  this  book  has  been 
more  read,  more  pondered,  and  more  loved,  by  the  pious,  than 
any  other  portion  of  the  Old  Testament.  In  the  language  of 
this  divine  word,  the  prayers  and  praises  of  the  Church  have 
been  offered  up  to  the  throne  of  grace  from  age  to  age.  It 
has  furnished  ministers  and  laymen  more  appropriate  expres- 
sions for  the  utterance  of  their  spiritual  exercises  than,  per- 
haps, all  the  rest  of  the  Scriptures. 

While,  therefore — to  repeat  a  remark  already  made — it 
would  seem  natural  to  dwell  long  and  particularly  on  such  a 
book  as  the  Psalms,  of  which  prayer  and  praise  constitute 
so  large  a  part — the  author  feels  compelled  to  speak  of  it 
only  in  these  brief  and  general  terms.  To  do  justice  to  the 
Psalms  would  require  a  volume  by  itself  Besides,  he  trusts 
that  the  great  principles,  objects,  &c.,  of  prayer,  will  be  suffi- 
ciently developed,  notwithstanding  this  omission  ;  while  the 
hazard  of  an  unprofitable  repetition  will  be  so  far  avoided. 

Another  consideration  diminishes  his  reluctance  to  this 
course,  which  is,  that  some  notice  may  properly  be  expected, 
in  a  work  of  the  present  nature,  of  those  prayers  which  are 
found  in  the  Psalms,  and  other  parts  of  the  Bible,  of  an  im- 
precatory character.  To  a  brief  explanation  of  these,  there- 
fore, he  proposes  to  devote  a  few  pages. 


OF      PRAYER.  175 


THE    IMPRECATIONS    IN    THE    SCRIPTURES. 

Every  reader  of  the  Bible  has,  doubtiess,  noticed  that 
David,  in  numerous  passages,  imprecates  divine  vengeance 
upon  his  enemies.  To  cite  a  few  examples :  "  Give  them 
according  to  their  deeds,  and  according  to  the  wickedness  of 
their  endeavors :  give  them  after  the  work  of  their  hands ; 
render  to  them  their  desert."  Ps.  28  :  4.  "  Let  death  seize 
upon  them,  and  let  them  go  down  quick  into  hell ;  for  wick- 
edness is  in  their  dwelling,  and  among  them."  Ps.  55 :  15. 
"  Let  them  be  blotted  out  of  the  book  of  the  living,  and  not 
be  written  with  the  righteous."  Ps.  69 :  28. 

We  find  similar  language  used  by  other  of  the  sacred 
writers.  Says  Paul :  "  If  any  man  love  not  the  Lord  Jesus, 
let  him  be  Anathema,  Maran-atha."  1  Cor.  16:  22.  And 
again  :  "  Alexander  the  coppersmith  did  me  much  evil :  the 
Lord  reward  him  according  to  his  works."  2  Tim.  4:14. 

This  language  of  David,  and  of  other  inspired  writers, 
has  often  perplexed  the  pious.  It  seems  to  breathe  a  spirit 
which  a  truly  good  man  cannot  indulge.  "And  it  must  be 
confessed,"  says  the  author  of  the  Christian  Expositor^  "  that, 
at  first  sight,  these  imprecations  appear  cruel  and  vindictive ; 
irreconcileable  with  the  gentle  spirit  of  piety  and  rehgion; 
and  some  unhesitatingly  assert  that  they  are  indefensible,  on 
any  Christian  principle."  But,  then,  on  the  other  hand,  can 
it  be  credited  that  one  so  distinguished  for  tenderness  and 
benevolence  of  heart,  as  well  as  for  preeminent  piety,  as  was 
the  psalmist,  could  utter  any  thing  in  direct  opposition  to 
those  feelings  of  mercy  and  forgiveness,  which  he  both  highly 
recommended  and  exhibited  in  his  own  practice  ?  Independ- 
ently of  this,  we  may  rest  assured  that  no  unmerciful  and 
revengeful  sentiment  was  ever  suggested  by  the  holy  Spirit, 
or  ever  found  entrance  into  a  work  of  inspiration. 

How,  then,  shall  we  vindicate  the  psalmist,  and  those 


176  BIBLE     HISTORY 

*other  inspired  writers,  who  imprecate  evil  upon  their  adver- 
saries, and  pray  for  the  divine  vengeance  upon  them  ? 

"  It  has  been  suggested,"  says  a  writer,*  "  by  some  inter- 
preters, and  among  them  the  venerable  Dr.  Scott,  that  many 
of  those  passages  which  appear,  in  our  English  version,  as 
imprecatory — as  expressing  a  wish  or  desire  for  the  infliction 
of  evil — should  be  rendered  as  a  simple  affirmation,  or  as 
merely  declaratory  of  what  will  take  place  in  regard  to  the 
wicked ;  on  the  ground,  that  the  verb,  in  the  original,  is  in 
the  future  tense ;  whereas,  our  translation  has  given  it  an 
optative,  or  imprecatoiy  signification — the  Hebrew  language 
having  no  peculiar  form  to  express  the  various  senses  of  the 
optative. 

"  But  what  shall  be  said  of  the  numerous  passages  where 
the  verb  is  in  the  imperative?  For  example:  'Pour  out 
thine  indignation  upon  them ;  let  thy  wrathful  anger  take 
hold  upon  them.' 

"  What  shall  be  affirmed  in  relation  to  the  texts,  where 
those  are  pronounced  blessed  who  take  vengeance  upon  an 
enemy !  '  Happy  shall  he  be  who  rewardeth  thee  as  thou 
hast  served  us  !  Happy  shall  he  be  that  taketh  and  dasheth 
thy  little  ones  against  the  stones !' 

"  In  what  manner,  again,  shall  we  vindicate  those  pas- 
sages, where  the  righteous  are  described  as  looking  with 
complacency  —  feasting  their  eyes,  as  it  w^ere,  upon  the 
calamities  of  their  oppressors  !  '  The  righteous  shall  rejoice 
when  he  seeth  the  vengeance ;  he  shall  wash  his  feet  in  the 
blood  of  the  wicked.' 

"  It  would  manifestly,  therefore,  be  of  no  avail,  if  we  were 
permitted  to  render  certain  passages  in  a  declaratory  or  pro- 
phetic sense,  which  are  now  rendered  as  indicating  a  wish, 
or  desire,  whatever  might  be  the  truth  as  to  other  passages. 
The  difficulty  would  exist  in  regard  to  certain  passages  in  its 
full  extent." 

•  Bibliotheca  Sacra,  vol.  i.  p.  100.    Art.  "  Imprecations  in  the  Scriptures." 


OP     PRAYER.  177 

Other  methods  have  been  adopted,  for  the  purpose  of  obvi- 
ating a  difficulty,  sufficiently  perplexing ;  none  of  which, 
however,  give  any  satisfaction.  The  writer,  already  cited, 
has  suggested  a  mode  of  interpretation,  entitled  to  great  con- 
sideration, and  which  will,  it  is  believed,  in  a  good  measure, 
account  for  this  usage  of  the  sacred  writers. 

The  principle  alluded  to  will  be  best  illustrated  by  refer- 
ence to  a  recent  atrocious  murder,  committed  in  a  small  vil- 
lage, near  Auburn,  in  the  state  of  New  York. 

A  man,  by  the  name  of  Freeman,  recently  liberated  from 
the  Auburn  prison,  where  he  had  been  confined  for  several 
years,  for  steahng  a  horse  from  a  Mr.  Van  Ness,  presents 
himself,  at  night,  at  the  door  of  the  latter,  after  the  family 
had  retired,  and  requests  admittance.  Ignorant  of  the  name 
and  character  of  the  applicant,  Mr.  Van  Ness  opens  the 
door;  upon  which,  the  murderous  assailant  kills  him  in- 
stantly, by  stabbing  him.  He  then  proceeds  to  the  bedroom 
of  Mrs.  Van  Ness,  whom  he  also  kills,  together  wuth  her 
child.  Mrs.  Wykoff,  the  mother-in-law  of  Mr.  Van  Ness,  is 
next  attacked,  and  murdered  ;  and,  finally,  a  hired  man, 
Van  Arsdale,  is  dangerously,  if  not  mortally  wounded. 
Having  thus  glutted  his  revenge,  the  murderer  makes  his 
escape. 

The  morning  following  disclosed  to  the  inhabitants  a  deed 
of  darkness,  more  atrocious,  probably,  than  any  which  had 
before  stained  the  annals  of  their  village.  Every  one  was 
horror  struck.  Every  spectator  of  the  tragedy,  for  the  time, 
held  his  breath.  And,  as  the  news  of  the  shocking  deed 
was  heralded  abroad,  the  same  feeling  possessed  every  bosom 
that  heard  it.  One  sentiment  pervaded  the  state  and  the 
nation.     What  is  the  nature  of  these  emotions  ? 

A  primary  element  is  indignation.  Before  we  have  had 
time  to  reflect,  there  is  an  instant,  a  spontaneous  gush  of  the 
emotion  of  anger  toward  the  evil  doer.  We  cannot  prevent 
it,  if  we  would.     It  is  prior  to  all  deliberation.     In  its  first 


178  BIBLE     HISTORY 

out-break,  it  is  above  control.  It  is  outraged  nature,  that 
will  have  vent. 

Another  element  is  compassion  towards  the  injured  party. 
We  have  an  instinctive  pity  for  those  who  have  been  sud- 
denly assaulted  and  murdered.  Our  hearts  rush  towards 
them  with  the  warmest  compassion. 

Another,  and  a  principal  ingredient,  is  a  sense  of  justice. 
We  instinctively  wish  the  author  of  the  crime  might  be  im- 
mediately taken.  Every  hour's  delay  is  felt  as  a  fraud  upon 
justice.  Every  heart  is  ready  to  pray  the  Omniscient  Jeho- 
vah to  discover  his  retreat.  Every  one  is  ready  to  go  forth 
to  the  search. 

And,  although  this  be,  as  to  the  indignation  and  compas- 
sion, a  feehng  of  comparatively  short  duration,  not  so  our 
sense  of  justice.  It  grows  stronger  with  the  lapse  of  time. 
The  more  we  revolve  the  circumstances — the  deeper  we  look 
into  the  atrocity  of  the  outrage  perpetrated — the  more  we 
destre  the  infliction  of  a  just  penalty  upon  the  guilty  per- 
petrator of  the  deed. 

This  appears  to  be  an  original  principle  of  our  nature ;  it 
is  a  simple  and  ultimate  fact.  In  the  first  place,  it  is  instant- 
aneous in  its  manifestation.  Its  movements  are  as  rapid  as 
the  light.  It  gives  no  notice  of  its  coming  ;  neither  can  we 
stay  it. 

In  the  second  place,  it  is  universal^  and,  therefore,  original. 
It  has  shown  itself  in  all  ages  ;  in  every  state  of  society, 
and  period  of  human  hfe ;  among  the  rudest,  and  most 
refined.  Wherever  the  voice  of  a  brother's  blood  has  cried 
from  the  ground,  it  has  found  an  answering  echo  in  every 
bosom,  no  matter  whether  in  the  midst  of  the  most  polished 
community,  or  the  remotest  outskirts  of  pagan  society. 

Let  us  advance  one  step  farther.  This  feeling  is  not 
necessarily  accompanied  with  any  malice  or  ill-will  toward 
the  criminal.  We  wish  that  he  may  be  taken.  We  ardently 
desire,  and  pray  that  he  may  suflfer  punishment.     But  all 


OF      PRAYER.  179 

this  is  not  because  we  desire  to  witness  the  sufferings  of  a 
human  being-,  or  because  those  suffermgs,  in  themselves,  are 
pleasant  to  contemplate.  We  have  no  malice,  or  private 
revenge,  to  gratify.  But  our  feeling  is,  that  it  is  right  that 
he  should  suffer.  The  good  of  society  requires  it.  There 
is  something  within  us  that  is  not  satisfied  ;  at  least,  not 
until  a  wrong  has  been  repaired. 

"  The  connection  of  this  original  principle  of  our  nature," 
remarks  the  writer  already  referred  to,  "  with  the  impreca- 
tions in  the  Psalms,  and  other  parts  of  the  Bible,  is  obvious. 
If  it  does  not  account  for  all,  it  still  lies  at  the  foundation  of 
a  large  portion  of  them.  In  other  words,  these  imprecatory 
passages  are  justified  by  a  primary  and  innocent  feeling  of 
our  nature.  Were  we  placed  in  the  condition  of  the  sacred 
penmen,  we  should  feel,  and  properly  feel,  as  they  felt.  Let 
any  right-minded  reader  look  at  the  hves  of  Antiochus 
Epiphanes,  of  the  first  Herod,  of  some  of  the  Roman  em- 
perors, or  of  the  leaders  in  the  French  revolution,  and  fail,  if 
he  can,  to  rejoice — yea,  exult — when  the  same  cup  is  wrung 
out  to  them,  which  they  had  mingled  for  others.  The  feeling 
in  the  minds  of  those  who  penned  the  fifty-fifth  and  sixty- 
ninth  psalms  was  not  malice ;  it  was  indignation,  excited  by 
cruelty  and  injustice,  and  the  desire  that  the  crimes  should 
be  punished.  They  doubtless  followed  the  precept,  'Be 
angry,  and  sin  not.'  If  we  were  acquainted  with  the  cir- 
cumstances which  called  forth  the  imprecatory  psalms,  we 
should  doubtless  find,  as  the  cause,  or  occasion,  striking 
cases  of  treachery,  practised  villany,  and  unblushing  viola- 
tions of  law." 


180  BIBLE     HISTOEY 

PROVERBS. 

PRAYER    OF    THE  WICKED. 

The  sacrifice  of  the  wicked  is  an  abomination  unto  the  Lord :  but  the  prayer  of  the 
upright  is  his  delight.— Prorerfts  xv.  8, 

Suppose  a  wicked  or  impenitent  man  puts  the  question  to 
me — "  Sir,  is  it  my  duty  to  pray?" 

Now,  as  a  minister  of  Jesus  Christ,  authorized  and  required 
to  point  out  his  duty,  according  to  the  Scriptures,  I  should 
repl}^,  "  Most  certainly.  It  is  your  duty,  and  the  duty  of  all 
other  men,  to  pray.  It  is  a  service  enjoined,  both  by  the  light 
of  nature  and  the  voice  of  revelation." 

"But,"  says  he,  "I  am  considered  to  be  an  impenitent 
man.     Can  it  be  the  duty  of  such  a  man  to  pray  ?" 

"  Yes,"  I  reply,  "  as  truly  his  duty,  as  the  duty  of  the 
Christian.     Why  not  ?" 

He  objects  :  "  The  Scriptures  declare  that '  the  sacrifice  of 
the  wicked  is  an  abomination  unto  the  Lord.' — '  The  Lord  is 
far  from  the  wicked ;  but  he  heareth  the  prayer  of  the  right- 
eous.'— '  He  that  turneth  away  his  ear  from  hearing  the  law, 
even  his  prayer  shall  be  abomination.'  Do  not  these  passages 
forbid  me  to  pray  ?" 

"  And,  if  so,  my  friend,  are  you  not  forbid  to  plow  ?  An- 
other scripture  says :  '  The  plowing  of  the  wicked  is  sin.' 
Prov.  21:4.  Will  you,  therefore,  consider  j^ourself  as  forbid 
to  plow  ?" 

"  That  I  must  do,"  he  replies  ;  "  the  necessities  of  myself 
and  family  require  it.  Besides,  it  is  enjoined  upon  a  man  to 
provide  for  his  family." 

"  And  yet,  every  furrow  you  turn,  as  a  wicked  man,  you 
sin.  And  every  prayer  you  offer,  as  a  wicked  man,  you 
sin.     Yet  you  must  plow,  and  you  must  pray." 

''  Then  I  must  sin." 


OF     PRAYER.  181 

"  By  no  means.  You  are  not  shut  up  to  any  such  neces- 
sity. Suppose  you  pray,  and  suppose  you  plow  with  a  right 
heart — with  a  penitent  heart  V 

"  But  I  have  no  such  heart,"  he  repHes. 

'•  No,  you  have  none  now.  But  is  it  not  your  imperative 
duty  to  possess  such  a  heart?  to  make  yourself  such  a 
heart  ?  '  Cast  away  from  you  all  your  transgressions,'  says 
the  Word  of  Inspiration,  'whereby  ye  have  transgressed: 
and  make  you  a  new  heart,  and  a  new  spirit.'  Ez.  18:  31. 
Do  this,  and  your  prayers  will  be  acceptable.  Do  this,  and 
your  plowing,  your  reaping,  your  eating — whatsoever  you 
do — will  be  done  to  the  glory  of  God,  and,  therefore,  be 
acceptable  to  Him.  You  will  then  be  a  '  righteous  man ;' 
and  '  the  fervent  prayer  of  a  righteous  man  availeth  much.'" 

But,  perhaps,  he  replies,  "  I  have  no  such  heart  as  you 
describe ;  and  no  disposition  to  make  myself  such  a  heart 
as  you  aver  it  is  my  duty  to  make.  What,  then,  shall  I 
do?" 

I  answer :  "  You  are  a  subject  of  God's  moral  govern- 
ment ;  and,  under  that  government,  you  are  able  to  choose, 
or  refuse  to  do  your  duty.  Prayer  is  your  duty  ;  and,  when 
offered,  should  proceed  from  an  humble,  penitent,  and  obedi- 
ent heart.  If  it  proceed  from  any  other  heart,  prayer  will 
be,  and  must  be,  an  abomination  to  God.  You  ca7i  thus 
pray,  if  you  please ;  but  then  you  must  expect  the  dis- 
pleasure of  God.  If  you  neglect  prayer — and  this  you  can 
do — you  will  be  condemned  for  neglecting  a  known  and 
positive  duty.  You  are  shut  up,  then,  if  you  would  meet 
the  approbation  of  God,  to  one  course ;  and  that  is,  to  pray 
with  a  right  heart." 

16 


182  BIBLE      HISTORY 

ISAIAH. 

DUTY    OF    WATCHMEN    IN    RESPECT    TO    PRAYER. 

I  have  set  watchmen  upon  thy  Avails,  O  Jerusalem,  which  shaU  never  hold  their 
peace  day  nor  night :  ye  that  make  mention  of  the  Lord,  keep  not  silence  ;  and 
give  him  no  rest,  till  he  establish,  and  till  he  make  Jerusalem  a  praise  in  the  earth. 
Isaiah  Lxii.  6,  7. 

The  speaker  here  is  Jehovah ;  and  by  watchmen  are 
meant  those  whom  he  has  appointed  to  be  instructors  of  his 
people — prophets — ministers  of  rehgion.  These  should  be 
ever  vigilant  in  the  high  and  holy  duties  of  their  calling ; 
instructing  and  warning  the  people  ;  directing  them  to  the 
appointed  ark  of  safety,  and  pressing  them  to  enter  while 
entrance  is  possible.  The  watches  in  the  East  are,  to  this 
day,  performed  by  a  loud  cry,  as  the  watchmen  go  their 
rounds.  So  ministers  should  lift  up  their  voices,  crying  day 
and  night :  "  Now  is  the  accepted  time  ;  now  is  the  day  of  sal- 
vation." "  The  day  is  far  spent ;  the  night  is  at  hand." 
"  Escape  for  thy  life." 

"  And  give  him  no  rest."  The  idea  is,  keep  not  silence 
yourselves  ;  nor  let  him  rest  in  silence.  Pray  without  ceas- 
ing ;  do  not  intermit  your  efforts  while  a  soul  under  your 
charge  lingers  in  the  tents  of  wickedness  ;  while  there  is  a 
spot  or  wrinkle  in  the  garments  of  any  child  of  God.  The 
truth  taught  here  is,  that  it  is  the  duty  and  privilege  of  min- 
isters to  pray  unceasingly  for  the  welfare  of  Zion, 

The  trials  of  ministers,  in  one  respect,  are,  however,  but 
little  known.  Like  other  Christians,  they  are  tempted  to 
relax  their  efforts.  A  chilling  influence  comes  up  from  the 
world,  and  they  are  in  danger  of  feeling  it ;  but  in  greater 
danger  are  they,  when  the  church  itself  has  become  cold  and 
insensible.  A  minister  pray  then  ?  How  difficult !  and  yet 
how  mightily  has  the  importance  of  prayer — ardent,  humble, 


OP     PRAYER.  183 

holy  prayer — increased  !  Look,  at.  such  times,  into  the  minis- 
ter's closet — ^you  will  find  him  there,  if  he  be  one  of  God's 
faithful  watchmen — and  he  will  pray.  O  how  would  it 
relieve  his  heart  could  he  weep !  He  does  say  :  "  Oh  that 
my  heart  were  w^aters,  and  mine  eyes  a  fountain  of  tears  1" 
But,  often,  while  he  longs  for  such  melting  tendencies — a 
breaking  up,  perhaps,  of  a  long  and  dreary  winter — a  warm 
and  generous  gush  of  feeling,  as  he  has  sometimes  seen  a 
fountain  pour  forth  its  liberated  waters — he  finds  all  chill  and 
cold,  as  if  his  heart  had  never  known  any  thing  of  the  warm 
and  impulsive  love  of  Jesus. 

And,  perhaps,  at  this  very  time,  he  is  called  to  follow  to 
the  grave  some  one  of  his  flock,  who  has  departed  for  another 
world  without  hope.  Perliaps,  his  appointed  prayer-meeting 
has  arrived ;  or,  the  Sabbath  has  come,  and  his  people  are 
already  within  the  sanctuary,  waiting  his  arrival ;  and, 
though  dull  and  formal,  the-y  are  expecting  him,  by  his  fervid 
eloquence  and  ardent  supplications,  to  rouse  them  to  appropri- 
ate life  and  animation. 

What  minister  cannot  relate  experience  like  this?  And, 
often,  while,  as  to  other  trials  and  troubles,  he  can  claim  the 
sympathy  and  support  of  his  friends,  here  he  seems  alone. 
He  feels  alone.  It  is  difficult  for  him  to  unbosom  himself  t(? 
his  people,  as  they  can  one  to  another. 

Well,  so  it  has  been.  But,  need  it  be  so  ?  Would  not  min- 
isters have  less  occasion  to  mourn  over  a  cold  and  formal 
state,  if  they  prayed  more  ?  This  is  the  grand,  spiritual  pan- 
acea ;  the  sovereign  antidote  against  that  depression  which 
so  disheartens  ;  and  which,  too  often,  diminishes  the  useful- 
ness of  the  watchmen  in  Zion.  Let  the  ministers  of  Jesus 
then  pray  more  ;  and,  as  sure  as  "  praying-breath  was  never 
spent  in  vain,"  they  will  find  themselves  animated,  when  all 
around  them  are  dull  and  formal ;  and  joyful,  when  others 
are  sad  and  dispirited. 


184  BIBLE     HISTORY 

JEREMIAH. 

GOOD  MEN  SOMETIMES  FORBID  TO  PRAY. 

Therefore  pray  not  thou  for  this  people,  neither  hft  up  cry  nor  prayer  for  them, 
neither  make  intercession  to  me ;  for  I  will  not  hear  thee.— Jer.  vii,  16.  (See  also 
xi.  14,  and  xv.  1  ) 

When  Abraham  stood  before  the  Lord,  pleading  for 
Sodom,  he  received  the  gracious  assurance  that,  if  ten  right- 
eous persons  could  be  found  in  the  city,  it  should  be  spared 
for  their  sake.  Signal  as  God's  condescension  was,  in  respect 
to  that  city,  the  cry  of  whose  sin  had  gone  up  to  heaven,  an 
instance  of  similar  favor  is  recorded  in  the  histoiy  of  his  cov- 
enant people. 

For  a  series  of  years,  anterior  to  the  reign  of  Zedekiah — 
during  which,  the  Jews  were  carried  captive  to  Babylon — 
they  had  provoked  God  by  their  sins.  In  consequence  of 
which,  he  had,  on  several  occasions,  inflicted  severe  judg- 
ments, and  threatened  those  which  were  still  more  signal ; 
especially  a  captivity,  which  would  take  them  from  their 
father's  sepulchres,  and  leave  their  beautiful  city  a  desolation. 
Yet,  such  was  his  reluctance  to  cause  "  the  daughter  of 
Zion"  to  be  despoiled  of  her  beauty,  that  if  they  could  find 
one  righteous  man  in  Jerusalem — meaning,  probably,  a  right- 
eous magistrate — he  would  spare  them  all.  "  Run  to  and  fro 
through  the  streets  of  Jerusalem,  and  see  now,  and  know, 
and  seek  in  the  broad  places  thereof,  if  ye  can  find  a  man,  if 
there  be  any  that  executeth  judgment,  that  seeketh  the  truth, 
and  I  will  pardon  it."  Jer.  v.  1.  "This,"  says  Dr.  Scott, 
"  probably  referred  to  the  time  immediately  succeeding  Josi- 
ah's  death,  when  their  wickedness  burst  forth,  the  more  im- 
petuously, for  the  temporary  restraints  which,  by  that  prince's 
regard  for  the  divine  honor,  had  been  imposed  upon  them." 
Then  occurred  that  tragical  scene  of  stoning  to  death  Zach- 


OP     PRAYEFv.  185 

arias  the  priest,  for  faithfully  warning  them — an  evidence  of 
their  guilt  so  signal,  as  to  have  received  the  special  notice  of 
Jesus  Christ.  Luke  11  :  51.  Naj^,  so  general  was  the 
wickedness,  that  those  set  for  the  administration  of  the  laws, 
w^ere  destitute  of  even  common  rectitude.  "  Judgment  is 
turned  away  backward,  and  justice  standeth  afar  off:  for 
truth  is  fallen  in  the  street,  and  equity  cannot  enter."  Isa. 
59:   14. 

Had  the  nation,  at  the  proper  time,  repented  and  reformed, 
God  would  have  saved  them  from  their  terrible  overthrow. 
Had  there  been  those  of  the  citizens,  who  were  wilhng  to 
'^  stand  in  the  gap" — who,  hfting  up  their  voices,  had  cried  : 
'•  Spare  thy  people,  O  Lord  !" — and  who,  to  prayer,  had  added 
their  influence  to  effect  a  reformation,  they  would  have  been 
saved.  This  we  infer  from  the  declaration  of  God,  by  the 
prophet  Ezekiel,  ch.  22:  30,  31.  After  the  judgment  had 
befallen  them,  and  they  were  gone  into  captivity,  God  as- 
signs as  a  reason  why  he  had  inflicted  it,  that  not  one  had 
been  found  to  stand  in  the  gap,  and  intercede  for  tliem. 
"  And  I  sought  for  a  man  among  them  that  should  make  up 
the  hedge,  and  stand  in  the  gap  before  me  for  the  land,  that 
I  should  not  destroy  it :  but  I  found  none.  Therefore  have  I 
poured  out  mine  indignation  upon  them ;  I  have  consumed 
them  v/ith  the  fire  of  my  wrath  ;  their  own  way  have  I 
recompensed  upon  their  heads,  saith  the  Lord  God." 

Jeremiah,  and  other  prophets,  and  their  immediate  associ- 
ates, would,  and  doubtless  did,  pray.  Indeed,  we  have  the 
lamentations  of  the  prophet  of  Anathoth  in  view  of  the  des- 
olations which  he  was  commissioned  and  required  to  an- 
nounce. But,  irrespective  of  them,  the  entire  people  were  in 
revolt  from  God,  and  in  the  practice  of  wickedness,  which, 
as  a  righteous  sovereign,  he  could  not  and  would  not  tolerate. 

And,  at  length,  the  measure  of  their  iniquity  was  full  and 
overflowing.  They  were  ripe  for  the  terrible  judgment  which 
had  been  sounding  out  from  the  prophetic  oracle  for  years. 

16* 


186  BIBLE     HISTORY 

There  was,  therefore,  now  no  longer  room  for  supplication  in 
their  behalf  Jeremiah  must  cease  to  plead  for  them.  God 
had  decided  to  cast  them  off;  and,  therefore,  he  would  not 
hear  his  prophet  for  them  :  naj,  were  Moses  and  Samuel, 
whom  he  had  so  much  honored  while  thej  were  hving-,  by- 
answering  their  prayers,  to  stand  before  him,  they  could  not 
prevent  his  casting  them  out  of  his  sight.  And,  if  to  their 
prayers  were  added  those  of  Noah,  Daniel,  and  Job,  they 
would  not  avail  more  than  to  deliver  their  own  souls  by  their 
righteousness.  Ezek.  14:  14.  Much  as  God  was  disposed 
to  favor  his  covenant  people,  especially  when  their  cause  was 
plead  by  his  honored  servants,  their  destiny  was  sealed — 
the  day  of  forgiveness  was  past — the  day  of  rebuke  and 
chastisement  had  come. 

There  is  a  limit  we  see  to  the  divine  patience,  in  respect 
to  nations,  as  well  as  individuals.  In  regard  to  both,  God 
waits  just  as  long  as  the  welfare  of  his  kingdom  and  the 
honor  of  his  name  will  permit.  The  pious  of  a  nation  may 
by  their  prayers  for  a  time,  and,  in  some  instances,  for  a  long 
time,  avail  to  retard  national  judgments.  But  they  cannot 
prevail  with  God,  nor  ought  they  to  desire  it,  to  tolerate  wick- 
edness, or  to  save  men  in  their  sins.  When  a  nation  con- 
tinues to  wax  worse  and  worse,  notwithstanding  the  favors 
and  mercies  of  God  on  the  one  hand,  and  his  warnings  and 
judgments  on  the  other  ;  and,  especially,  when  they  insult 
and  persecute  his  prophets,  he  may,  in  his  own  good  purpose, 
seal  their  doom :  and  then  there  is  no  redemption.  The 
prayers  of  his  people  will  have  no  other  effect  than  to  secure 
to  themselves  the  divine  blessing.  They  will  reap  the  bene- 
fit of  every  humble  supphcation ;  while  the  more  they  pray, 
especially  if  the  wicked  nation  know  it,  and  do  not  repent 
and  reform,  the  more  signal  will  be  their  destruction. 

Gloomy  is  the  state  of  a  nation,  when  God  says  to  his 
own  people :  "  Pray  not  for  them,  for  I  will  not  hear  you." 
Let  us  hope  that  such  a  day  will  never  come,  in  respect  to 


OF     PRAYER.  187 

the  descendants  of  the  pilgrims.  Who  would  have  predicted 
such  a  doom  for  the  covenant  people  of  God ;  so  honored : 
so  favored  with  divine  manifestations  in  their  behalf  for  cen- 
turies ?  And  are  we  more  secure  than  they  were  ?  Will 
God  tolerate  in  us  that  which  brought  down  his  direst  judg- 
ments upon  them?  Let  us  not  presume;  let  us  remove  those 
sources  of  wickedness,  which  tend  to  demoralize  and  corrupt 
the  nation ;  let  us  guard  our  public  councils  from  the  influ- 
ence of  men  of  corrupt  and  licentious  principles.  Then  will 
God  throw  around  us  the  everlasting  arms  of  his  protection. 
And,  as  years  revolve,  the  tide  of  our  national  prosperity  will 
flow  broader  and  deeper.  In  the  beautiful  language  of  inspi- 
ration :  "  Our  sons  will  be  as  plants  grown  up  in  their  youth, 
and  our  daughters  as  corner-stones,  poHshed  after  the  simili- 
tude of  a  palace."  "  Happy  is  that  people  whose  God  is  the 
Lord." 

Long  as  the  morn  her  course  shall  run, 
Or  men  behold  the  circling  sun, 

Lord,  in  our  land  support  thy  reign ! 
Crown  her  just  councils  with  success, 
With  truth  and  peace  her  borders  bless, 

And  all  thy  sacred  rights  maintain. 


EZEKIEL. 

PROMISED    BLESSINGS    MUST    BE    SOUGHT. 

Thus  saith  the  Lord  God,  I  will  yet  for  this  be  inquired  of  by  the  house  of  Israel  to 
do  it  for  them.— Ezekiel  xxxvi.  37. 

The  Lord  never  forgets  his  people.  He  may  find  it  neces- 
sary to  rebuke,  to  afllict,  and  even  scatter  them  among  the 
heathen— under  whose  oppressions  they  may  suffer  calami- 
ties the  most  terrible — but  his  "  loving  kindness  will  he  not 
utterly  take  from  them,  nor  suffer  his  faithfulness  to  fail." 


188  BIBLE      HISTORY 

We  find,  in  this  chapter,  the  foregoing  gracious  assurance. 
It  contains  two  distinct,  but  cheering  prophecies ;  both  having 
reference  to  an  improved  condition  of  the  Jews — the  one  tem- 
poral, the  other  spiritual. 

They  were  now  in  Babylon,  in  captivity  ;  and  there  God 
had  decided  they  should  remain  some  forty  or  fifty  years 
longer.  Yet  the  day  of  deliverance  would  come.  "  The 
mountains  of  Israel  should  yet  yield  their  fruit  to  the  people 
of  Israel,"  v.  8  ;  the  '•  cities  "  should  be  "  inhabited ;"  the 
"wastes"  should  be  "  builded ;"  the  "old  estates"  should 
again  be  "  settled." 

But  these  temporal  blessings  were  not  a  moiety  of  what 
God  had  in  store  for  them.  Rich  spiritual  mercies  should 
flow  in  upon  them.  "  I  will  sprinkle  clean  w^ater  upon  you;" 
by  which  imagery,  God  expressed  the  spiritual  blessings  he 
designed  for  them — "  and  ye  shall  be  clean  from  all  your 
filthiness  ;  and  from  all  your  idols  will  I  cleanse  you.  A 
new  heart  also  will  I  give  you,"  v.  26  :  "And  ye  shall  dwell 
in  the  land  that  I  gave  your  fathers ;  and  ye  shall  be  my 
people,  and  I  will  be  your  God."  v.  28. 

That  these  promises  had  primary  reference  to  the  return 
of  the  Jews  to  Judea,  at  the  expiration  of  the  Babylonish 
captivity,  admits  of  no  doubt.  And  they  were  fulfilled.  The 
Jews  were  restored  ;  and  many  of  them  may  have  been 
renewed  and  sanctified ;  and  all  were,  from  that  time,  pre- 
served from  idolatry.  But  great  numbers  still  lived  in  a  state 
of  ahenation  from  God ;  nor  was  the  outward  condition  of  the 
Jews  so  prosperous,  after  the  captivity,  as  it  had  been  before 
that  catastrophe ;  and  yet,  according  to  these  prophecies, 
and  especially  that  in  the  following  chapter,  (xxxvii.)  we 
should  expect  that  it  would  have  been  far  more  prosperous. 

It  seems,  therefore,  unavoidable,  that  w^e  should  refer  their 
complete  fulfillment  to  some  future  event — to  an  era  when 
they  shall  be  restored  to  their  own  land — there  to  flourish  to 
the  end  of  time.    "  Say  unto  them,  thus  saith  the  Lord  God, 


OP     PRAYER.  189 

Behold  I  will  take  the  children  of  Israel  from  among  the 
heathen,  whither  they  be  gone,  and  will  gather  them  on 
every  side,  and  bring  them  into  their  own  land.  And  I  will 
make  them  one  nation  in  the  land  upon  the  mountains  of 
Israel ;  and  one  king  shall  be  king  to  them  all :  and  they 
shall  no  more  be  two  nations,  neither  shall  they  be  divided 
into  two  kingdoms  any  more  at  all :  Neither  shall  they 
defile  themselves  any  more  with  their  idols,  nor  with  their 
detestable  things,  nor  with  any  of  their  transgressions :  but 
I  will  save  them  out  of  all  their  dwelling-places,  wherein 
they  have  sinned,  and  will  cleanse  them :  so  they  shall  be 
my  people,  and  I  will  be  their  God.  And  David  my  servant 
shall  be  king  over  them ;  and  they  shall  have  one  shepherd : 
they  also  shall  walk  in  my  judgments,  and  observe  my 
statutes,  to  do  them.  And  they  shall  dwell  in  the  land  that 
I  have  given  unto  Jacob  my  servant,  wherein  your. fathers 
have  dwelt ;  and  they  shall  dwell  therein,  even  they  and 
their  children,  and  their  childrens'  children,  for  ever :  and  my 
servant  David  shall  be  their  prince  for  ever.  Moreover,  I  will 
make  a  covenant  of  peace  with  them ;  it  shall  be  an  ever- 
lasting covenant  with  them  ;  and  I  will  place  them,  and 
multiply  them,  and  will  set  my  sanctuary  in  the  midst  of 
them  for  evermore.  My  tabernacle  also  shall  be  with  them : 
yea,  I  will  be  their  God,  and  they  shall  be  my  people.  And 
the  heathen  shall  know  that  I  the  Lord  do  sanctify  Israel, 
when  my  sanctuary  shall  be  in  the  midst  of  them  for  ever- 
more."    Ch.  37:  21—28. 

These  passages,  and  those  of  similar  import,  strengthen 
the  opinion  that,  after  the  Jews  shall  be  converted  to  Christ, 
as  they  will  be,  for  they  shall  '•  be  graffed  in  again,"  and 
shall  serve  "  David  their  king,"  they  shall  be  restored  to  their 
own  land.*  "Then,"  remarks  Dr.  Scott,  "these  promises 
will  be  fulfilled  to  them  in  their  fullest  sense  ;  and  the  subse- 

*  The  author  is  well  aware  that  interpreters  of  Scripture  are  divided  on  the  ques- 
tion  of  the  literal  return  of  the  .lews.    He  has  here  followed  the  popular  belief. 


190  BIBLE     HISTORY 

quent  parts  of  the  prophecy  will  be  literally  accomplished,  in 
the  sight  of  all  the  nations.  And  the  Jews  are,  no  doubt, 
preserved  a  distinct  people,  on  purpose  to  make  Vv^ay  for  this 
great  display  of  the  Lord's  power  and  truth ;  and  thus  to 
demonstrate  to  all  the  world  the  divine  original  of  the  holy 
Scriptures." 

But,  "  Thus  saith  the  Lord  God,  I  will  yet  for  this  be 
inquired  of  by  the  house  of  Israel  to  do  it  for  them." 

Of  the  nature  and  variety  of  the  instrumentalities,  which 
God  will  employ,  by  which  to  accomphsh  these  glorious 
designs,  we  are,  in  a  great  measure,  left  in  ignorance.  But 
there  is  one  here  specified — and  a  powerful  one  it  will  prove — 
viz  :  prayer.  At  the  proper  time,  God  will  pour  out  his  spirit 
upon  them.  They  will  begin  to  turn  their  thoughts  upward 
to  the  God  of  their  fathers.  They  will  think  of  their  fathers' 
sepulchres,  and  the  land  which  contains  them  ;  of  Zion, 
"  beautiful  for  situation — the  ^oy  of  all  the  earth ;"  of  Jeru- 
salem, their  once  "  happy  home ;"  and,  as  they  once  sat  by 
the  "  rivers  of  Babylon,"  and  "  wept,  when  they  remembered 
Zion,"  so,  in  all  lands,  where  they  are  scattered,  they  will 
weep — they  will  lift  up  their  voice  in  supphcation  to  their 
fathers'  God.  And  God  will  hear;  he  will  direct  them  to 
"  David  their  king ;"  he  will  turn  their  thoughts  and  affec- 
tions to  Jesus — long  despised,  and  long  rejected — and  they 
will  own  him ;  and,  with  the  wondering  and  admiring 
Thomas,  they  will  open  their  eyes  upon  his  beauty  and 
glory,  and  exclaim,  "  My  Lord,  and  my  God !" 

And,  at  length,  converted  to  Christ,  they  will  return  to 
their  own  native  hills.  The  rose  of  Sharon  will  be  again 
seen,  in  all  its  pristine  beauty.  Carmel  will  exult  in  the  fat- 
ness of  its  olives  ;  and  Lebanon  glory  in  its  cedars.  And 
then,  in  those  streets,  where  the  shouts  of  the  blind  and  infu- 
riated mob  cried,  "  Away  with  him  !" — "  Crucify  him !"  shall 
be  heard  the  ransomed  sons  and  daughters  of  Israel,  crying, 
"Hosanna!  blessed  is  he  that  cometh  in  the  name  of  the 


OF     PRAYER.  191 

Lord!"     And,  as   to  Jerusalem,  the  poet  has  described  her 
glorj : 

See  Salem  built,  the  labor  of  a  God ! 
Bright  as  a  sun,  the  sacred  city  shines ; 
All  kingdoms,  and  all  princes  of  the  earth, 
Flock  to  that  light;  the  glory  of  all  lands 
Flows  into  her;  unbounded  is  her  joy, 
And  endless  her  increase.    Thy  rams  are  there, 
Nebaioth;  and  the  flocks  of  Kedar  there; 
The  looms  of  Ormus,  and  the  mines  of  Ind; 
And  Saba's  spicy  groves  pay  tribute  there. 
Praise  is  in  all  her  gates.     Upon  her  walls, 
And  in  her  streets,  and  in  her  spacious  courts, 
Is  heard  salvation. 

Such  is  the  consummation  of  the  promises  of  God  towards 
his  ancient  covenant  people.  And  this  consummation  is  to 
be  the  result,  among  other  instrumentahties,  of  prayer.  By 
prayer,  they  are  to  be  prepared  for  it  5  and,  by  prayer,  it  is  to 
be  prepared  for  them.  And,  without  those  supplications, 
here  alluded  to,  and  here  required,  not  one  prophecy  will  be 
fulfilled,  nor  the  blessings  of  one  promise  realized. 

Here,  then,  is  a  great  and  important  truth  involved ;  and 
one  which  the  children  of  God  would  do  well  to  learn,  and 
practice  upon.  The  Scriptures  abound  with  promises  of 
good  to  the  pious  ;  there  is  no  hmit  to  the  spiritual  mercies 
they  may  have ;  but  then  God  will  be  inquired  of  to  bestow 
them.  There  is  an  established  connection  between  means 
and  ends  ;  and  a  compliance  with  the  condition  .ensures  the 
end,  as  a  matter  of  course.  We  see  this  in  the  natural 
world :  we  may  enjoy  fruit,  but  we  must  plant  our  trees ;  we 
may  reap  wheat,  but  we  must  first  sovv^  our  fields.  So  in 
spiritual  things :  if  we  would  find,  we  must  seek ;  if  we 
would  receive,  we  must  ask. 

How  happy  it  would  be,  if  these  plain  truths  were  more 
recognized  by  the  children  of  God  !  Oh !  if  they  would  pray 
more — if  they  would,  in  this  way,  "  prove  "  the  Lord — they 


192  BIBLE     HISTORY 

would  as  much  rejoice  over  their  spiritual  blessings,  as  they 
now  weep  over  their  leanness.  Can  we  speak  in  too  strong 
terms  ?  Are  we  in  any  danger  of  exaggerating  the  import- 
ance and  efficacy  of  prayer  ?  The  Scriptures  allow  us  to 
take  almost  any  position  we  please ;  no  matter  how  elevated 
it  is.  And  the  experience  of  those  who  have  really  tested 
prayer,  adds  its  blessed  confirmation  to  all  that  the  Scriptures 
have  said.  Men  do  not  pray  enough  ;  they  do  not  pray  suf- 
ficiently in  earnest.  There  is  a  wresthng  with  God,  which 
amounts  to  agony — a  pleasing,  yet  painful  agony, 

Which  none  but  he  that  feels  it  knows. 

A  longing  of  the  soul,  which  goes  up  to  the  throne,  if  I  may 
so  express  it,  like  the  waves  of  the  sea — one  wave  urging 
on  another — and  each  one  rising  still  higher  than  its  prede- 
cessor. A  longing,  which  admits  of  no  denial ;  which  cries, 
like  the  horse-leech,  "Give!  give!"  and,  as  God  gives,  cries, 
"  More,  more,  Lord !"  and,  as  he  adds  one  measure  of  grace, 
or  joy,  to  the  soul  after  another,  it  exclaims,  "Yet  not 
enough!  more,  more,  O  Lord!" 

There  are  such  longings  of  the  soul ;  and  blessed  is  the 
nation  which  has  many  in  it,  who  thus  long  for  the  salva- 
tion of  God.  Blessed  is  the  church,  whose  pastor  thus  longs 
for  the  grace  of  God  for  himself  and  people.  Blessed  the 
church,  whose  members  ciy,  and  blessed  the  individual,  who 
himself  cries,  "More  of  thy  grace.  O  Lord,  impart!" — "As 
the  hart  panteth  after  the  water-brook,  so  panteth  my  soul 
after  thee,  O  God." — "  My  heart  and  my  flesh  cry  out  for 
the  living  God." — "  My  soul  breaketh  for  the  longing  that  it 
hath  unto  thy  judgment  at  all  times." 


OF     PRAYER.  193 


DANIEL. 

PRAYER    OF    DANIEL. 

Then  was  the  secret  revealed  unto  Daniel  in  a  night  vision.  Then  Daniel  blessed 
the  God  of  heaven.— I  thank  thee,  and  praise  thee,  O  thou  God  of  my  fathers, 
who  hast  given  me  wisdom  and  might,  and  hast  made  known  unto  me  now  what 
was  desired  of  thee :  for  thou  hast  now  made  known  unto  us  the  king's  matter.—- 
Daniel  ii.  19,  23. 

The  grace  of  God  is  not  confined  to  country  or  station. 
Yet  it  is  not  common  to  see  bright  spiritual  luminaries 
shining  out  in  a  far-distant  heathen  country ;  and,  perhaps, 
still  more  rare,  to  find  a  prime  minister  to  a  proud  and  idol- 
atrous monarch,  maintaining  an  altar  of  prayer,  and  asking 
counsel  of  God.  in  times  of  danger  and  perplexity. 

Yet,  the  period  of  the  Babylonish  captivity  furnishes  sev- 
eral such  men,  distinguished  for  their  piety ;  bright,  beautiful 
examples  of  faith  in  God,  and  of  pious  and  consistent  attach- 
ment to  truth  and  religion.  Among  them,  Daniel  and  his 
companions  are  prominent. 

These  "  children  of  the  captivity," — Daniel,  Hananiah, 
Mishael,  and  Azariah — were  carried  to  Babylon  by  Nebu- 
chadnezzar, during  the  reign  of  Jehoiakim.  Daniel  is  sup- 
posed to  have  been,  at  this  time,  about  twenty  years  of  age. 
He  and  his  companions  were  probably  eunuchs.  It  was 
customary  with  the  Eastern  monarchs  then,  as  now,  to  em- 
ploy eunuchs  in  their  palaces  and  about  their  persons ;  and, 
not  unfrequently,  they  were  advanced  to  the  highest  offices 
and  dignities  in  the  kingdom. 

In  the  providence  of  God,  it  was  so  ordered,  that  Daniel 
and  his  companions  were  selected  and  educated,  with  refer- 
ence to  important  duties  in  the  royal  service.  At  the  expira- 
tion of  three  years,  they  were  examined  by  the  king  himself, 
touching  their  talents  and  acquirements ;  and  in  all  matters 
of  wisdom  and  understanding,  that  the  king  inquired  of  theiUj 

17 


194  BIBLE      HISTORY      - 

he  found  them  ten  times  better  than  all  the  magicians  and 
astrologers  that  were  in  all  his  realm.     Ch.  1  :  20. 

Not  long  after,  i.  e.  in  the  second  j^ear  of  his  reign,  reck- 
oning from  the  time  his  sovereignty  attained  its  full  extent, 
Nebuchadnezzar  dreamed  a  dream,  which  left  upon  his  mind 
n  impression  of  its  great  importance,  and,  perhaps,  of  its 
rophetic  significancy.  But  he  was  unable  to  recall  it.  In 
his  perplexity  and  disquietude,  he  summoned  various  sooth- 
sayers, and  wise  men  of  the  realm,  whom  he  required  to  tell 
both  the  dream  and  the  interpretation  of  it. 

To  a  demand  so  unreasonable,  the  Chaldeans  replied  that 
no  man  could  tell  the  dream ;  but,  if  the  king  could  recall  it, 
they  would  show  the  interpretation.  Incensed  by  this  reply, 
which  he  construed  into  a  combination  to  affront  him,  Nebu- 
chadnezzar issued  a  decree  to  destroy  all  the  wise  men  of 
Babylon. 

In  this  most  unrighteous  sentence,  Daniel  and  his  com- 
panions were  included  ;  and  immediately  they  were  sought 
for  by  the  royal  guard,  who  were  commissioned  to  execute 
it.  But  Daniel,  "  with  counsel  and  wisdom,"  applied  to  Ari- 
och,  the  captain  of  the  guard,  to  know  why  such  haste  was 
manifested.  This  seems  to  have  given  Daniel  an  opportu- 
nity to  seek  an  interview  with  the  king,  in  which  he  requested 
time  ;  and  which,  if  allowed,  the  dream  and  interpretation 
should  be  made  known. 

Was  this  presumption  7  No ;  for  Daniel  was  a  man  of 
prayer.  His  companions,  also,  could  plead  at  a  throne  of 
grace.  And  well  did  Daniel  know  how  often  God  had  been 
sought,  in  the  day  of  peril  and  extremity,  by  his  forefathers. 
Well  did  he  know  what  promises  were  made  to  those  who 
should  call  in  the  time  of  trouble.  And  now  he  would  ven- 
ture, in  rehance  upon  divine  wisdom  and  grace,  to  pledge  the 
revelation  of  that  which  the  magicians  were  compelled  to 
acknowledge  to  be  beyond  their  power.  He  wished  to  let 
the  proud  heathen  monarch  of  Babylon  know  that  there  was 


OF      PRAYER.  195 

a  God  in  heaven,  who  was  able  to  unlock  all  secrets,  and  to 
reveal  all  mysteries ;  and  in  whose  hands  was  the  destiny 
of  monarch,  as  well  as  subjects. 

Daniel,  having  obtained  his  object,  hastened  to  his  house, 
vv^here  he  made  known  to  his  companions  the  important 
pledge  he  had  given,  and  the  fearful  doom  which  awaited 
them,  in  case  of  failure. 

The  hours  which  followed,  we  may  well  imagine,  were 
hours  of  deep  solicitude.  At  the  request  of  Daniel,  his  com- 
panions retired  for  prayer;  he,  also,  betook  himself  to  a  throne 
of  grace.  There  was  intense  pleading — not  merely  life  at 
stake — but  the  honor  of  God  was  deeply  concerned.  What 
would  the  heathen  say?  What  the  jealous  and  scofFmg 
magicians  and  astrologers  say?  How  they  would  triumph! 
Hov/  would  the  arrogant  monarch  himself  taunt  them,  and, 
perhaps,  wreak  his  vengeance  upon  the  other  Jewish  captives! 
There  was  prostration  before  God  ;  perhaps 

Such  as  earth 
Saw  never:  such  as  heaven  stoops  down  to  see; 

And  it  was  prevalent  prayer.  That  night,  God  answered 
Daniel  and  his  companions,  by  revealing  to  the  former  both 
the  dream  and  its  interpretation. 

What  an  hour  of  rejoicing  must  that  have  been,  when 
he  communicated  to  his  friends  that  their  supplications  were 
not  in  vain  !  Daniel  blessed  the  God  of  heaven.  Nor  will 
it  be  deemed  improbable,  that,  in  his  expressions  of  gratitude 
and  praise,  he  was  joined  by  his  interested  and  equally 
grateful  companions. 

It  is  not  necessary  to  our  purpose  to  pursue  the  narrative 
to  its  issue.  We  shall,  therefore,  only  add,  in  relation  to  it, 
that  it  was  most  happy.  Daniel  and  his  friends  were  spared. 
Important  revelations  were  made,  and  Nebuchadnezzar  was 
forced  to  acknowledge — though  it  does  not  appear  that  he 
renounced  his  idolatry — that  the  God  of  Daniel  was  a  God 


196  BIBLE      HISTORY 

of  gods,  and  a  revealer  of  secrets.  Nor  was  this  all.  Daniel 
was  made  ruler  of  several  provinces  of  Babylon ;  and  his 
companions  were  appointed  to  important  trusts  under  him. 

No  humble,  sincere,  and  confiding  prayer  is  ever  offered 
by  a  child  of  God,  which  is  not  heard  and  accepted,  and,  in 
some  way,  answered.  Nor  have  we  reason  to  question,  but 
that  the  prayer  of  Daniel — had  there  been  no  friends  to  join 
him — would  have  prevailed.  But  there  is  great  and  obvious 
propriety  in  soliciting  our  friends  to  unite  with  us  in  seeking 
for  blessings ;  especially  when  they  are  equally  interested  in 
them.  Perhaps,  when  we  know  we  are  alone,  we  may  plead 
more  strongly ;  but,  when  we  know  that  others  are  engaged 
'in  seeking  the  same  mercy,  we  feel  strengthened ;  our  confi- 
dence is  strengthened  ;  our  hopes  are  livelier ;  our  faith  more 
vigorous  ;  and  hence,  God  may  perceive  a  greater  fitness  in 
his  granting  a  blessing,  at  the  request  of  many,  than  of  one. 
Thus,  Queen  Esther  seems  to  have  reasoned:  "Go!"  said 
she ;  "  gather  together  all  the  Jews  that  are  present  in  Shu- 
shan,  and  fast  ye  for  me;  and  neither  eat  nor  drink  three 
days,  night  or  day ;  I,  also,  and  my  maidens,  will  fast  like- 
wise :  and  then  will  I  go  in  unto  the  king,  which  is  not 
according  to  law ;  and  if  I  perish,  1  perish." 

It  has  often  been  objected  to  the  propriety  of  prayer,  that 
God  governs  the  world  by  general  laws  ;  and,  therefore,  to 
ask  Him  to  interpose,  in  any  such  manner  as  would  imply  a 
special  or  particular  providence,  or  interposition,  on  a  given 
occasion^  seems  arrogant.  But  what,  in  point  of  fact,  shall 
be  said,  in  reference  to  this  dream  of  Nebuchadnezzar,  and 
Daniel's  interpretation  of  it  %  Was  this  the  work  of  chance  ? 
Rather,  must  it  not  be  resolved,  in  the  special  providence  and 
overruling  agency  of  God  ?  Can  any  thing  be  clearer,  or 
better  established?  A  late  writer*  thus  draws  out  a  masterly 
argument,  in  favor  of  a  "  special  providence,"  which  may, 
with  propriety,  find  a  place  here  ;  and  to  which  we  invite  the 

'  President  Appleton's  Works,  vol.  i.  p.  149. 


OF      PRAYER.  197 

attention  of  those  who  denj  a  doctrine  of  vast  moment  to 
behevers  in  the  efficacy  of  prayer : 

"  Whether  an  insect  shall  deposit  her  eggs  in  the  bark  of 
a  young  oak,  or  in  some  other  place,  would  seem  an  incident 
as  unworthy  the  providence  of  God,  as  any  conceivable. 
This  deposit,  however,  after  a  few  months,  becomes  a  worm, 
Avhich  corrodes  the  tree.  This  tree,  when  many  years  have 
brought  it  to  maturity — the  defect  not  having  been  noticed, 
and  truly  estimated — is  used  as  a  part  of  the  timber  of  a 
large  vessel.  In  this  vessel,  let  it  be  supposed,  are  sent 
despatches  ;  which,  if  duly  received,  would  prevent  a  national 
war,  affecting  the  fortunes,  lives,  and  morals  of  thousands. 
While  employed  in  this  service,  the  defective  timber  gives 
way ;  the  leak  is  not  discovered  till  it  is  too  late  to  prevent 
the  loss  either  of  the  vessel  or  crew.  An  event,  compre- 
hending not  only  this  loss,  but  a  national  war — perhaps  a 
national  revolution — may,  therefore,  depend  on  a  circum- 
stance, the  most  casual  and  trifling.  It  follows,  then,  that  if 
the  Deity  exercised  a  providence  over  this  great  event,  he 
could  not  have  been  wholly  inattentive  to  those  smaller  cir- 
cumstances which  were  connected  with  it. 

"  When  the  Jews  were  under  the  Persian  government,  a 
plan  was  concerted  {See  Esther)  to  extirpate  the  whole 
nation.  But  tlie  great  event  of  their  preservation  was  con- 
nected with  the  king's  vigilance  on  a  certain  night ;  the 
seemingly  odd  fancy  in  the  choice  of  his  amusement ;  and 
the  particular  volume  and  section  which  were  opened  by  the 
person  in  waiting.  Had  the  king  slept,  as  usual ;  or  had  he 
chosen  to  divert  his  mind  in  a  different  manner ;  or  had  the 
contents  of  a  different  leaf  been  read,  the  whole  realm  of 
Persia  would  probably  have  been  stained  by  the  blood  of  the 
Hebrews.  Now,  if  the  preservation  of  a  numerous  people 
was  worth}^  the  care  of  God,  it  was  worth  his  care  to  deter- 
mine the  means  by  which  it  should  be  effected.  To  mention 
a  more  recent  instance :     When  a  plan  was  matured  for  the 

17* 


198  BIBLE     HISTORY 

delivery  of  West  Point  to  the  British  army,  in  the  Revolu- 
tionary War,  the  design,  for  aught  that  appears,  might  have 
been  executed,  had  Major  Andre  answered,  with  a  moderate 
degree  of  self-possession,  the  first  interrogation  made  him  by 
his  captors.  Had  he  exhibited  his  passport,  instead  of  ask- 
ing an  improper  question,  the  independence  of  our  country 
might  not,  till  this  day,  have  been  effected.  What  vastly 
important  consequences  were  connected  with  a  momentary 
perturbation !" 


DANIEL. 

THE  DUTY  OP  FAMILY  PRAYER. 

Now  when  Daniel  knew  that  the  writing  was  signed,  he  went  into  his  house  ;  and 
his  windows  being  open  in  his  chamber  towards  Jerusalem,  he  kneeled  upon  his 
knees  three  times  a  day,  and  prayed,  and  gave  thanks  before  his  God,  as  he  did 
aforetime. — Daniel  vi.  10. 

The  tyrannical  Nebuchadnezzar,  and  the  sensual  and  im- 
pious Belshazzar  are  no  more.  The  empire  of  Babylon 
has  yielded  to  a  foreign  power.  Darius,  the  Mede,  occupies 
the  throne. 

On  his  accession,  Darius  remodels  the  government,  di- 
viding the  kingdom  into  one  hundred  and  twenty  provinces, 
over  which  he  sets  as  many  princes  or  governors.  These 
were  under  the  direction  of  three  presidents,  of  whom  Daniel 
was  chief,  or  prime  minister. 

This  servant  of  God  was  now  occupying  a  most  responsi- 
ble station.  He  was  next  to  the  king,  by  whom  he  was 
greatly  honored.  Fortunate  if  his  administration  shall  escape 
the  censure  of  the  envious ;  fortunate  if  his  enemies  do  not 
assail  his  political  reputation,  and  deprive  him  both  of  his 
office  and  its  honors. 

The  attempt  is  made ;  but,  it  signally  fails.    Spies  are  em- 


OF     PRAYER.  199 

ployed  to  observe  his  management,  and  to  discover,  if  possi- 
ble, some  one  instance  of  maladministration.  Daniel,  how- 
ever, proves  himself  honorable  and  loyal  in  all  the  duties  of 
his  station ;  nor  can  his  enemies  find  whereof  to  accuse  him 
to  the  king. 

Thus  foiled,  his  enemies  might  have  contented  themselves 
to  suspend  their  acts  of  hostility.  But  their  ill  success 
seems  to  have  increased  their  desire  to  secure  his  downfall. 
They  next  attack  his  religion.  He  was  a  worshiper  of  the 
true  God,  and  a  man  of  prayer. 

No  law,  at  this  time,  existed  among  the  Medes  and  Per- 
sians against  religious  liberty.  Daniel,  in  common  with 
others,  was  permitted  to  worship  according  to  the  dictates  of 
his  conscience.  But  Darius  was  susceptible  to  flattery,  and 
might  be  overreached.  Accordingly,  under  pretext  of  hon- 
oring him,  a  proposition  was  made  to  him,  to  prohibit  any 
one  asking  a  petition  of  any  god  or  man,  for  thirty  days, 
except  of  the  king  himself  Ignorant  of  the  object  of  this 
decree,  Darius  entertained  it,  and  it  received  the  royal  signet. 
This  accomplished,  the  enemies  of  Daniel  retire  in  triumph ; 
their  malicious  purpose  is  being  fulfilled.  The  doom  of  the 
minister  is  sealed.     So  they  thought. 

The  object  of  his  enemies,  and  the  decree  which  they  had 
obtained,  could  not  have  been  concealed  from  Daniel.  He 
saw  the  precipice  on  which  he  stood  ;  the  dangers  which  lay 
before  him.  But  trusting  in  God,  his  line  of  conduct  was 
soon  marked  out.  Hehad  a  duty  to  perform — a  fair  opportu- 
nity of  honoring  the  God  of  his  fathers — and  to  do  these,  he 
was  ready  to  peril  life,  family,  and  fortune. 

He  had  been  in  the  practice  of  praying  with  his  family, 
three  times  a  day.  This,  the  decree  of  Darius  forbade. 
But,  now,  should  he  forego  that  duty  ?  Should  he  honor 
man,  or  should  he  honor  God  ?  Whatever  difficulties  others 
might  have  found  in  answering  these  questions,  they  were 
easily  answered  by  this  servant  of  God.     He  would  pray 


200  BIBLE     HISTORY 

just  where  he  had  done — as  often — and  with  his  window 
open  toward  Jerusalem. 

It  is  not  important,  to  our  purpose,  to  pursue  the  narrative 
in  its  details.  Suffice  it  to  say,  that  as  Daniel  honored  God, 
so,  in  turn,  God  honors  his  servant.  The  decree  of  Darius 
must,  indeed,  take  its  course,  and  Daniel  must  be  exposed  to 
the  rage  of  exasperated  lions.  But  God  could  stop  the 
mouths  of  those  Hons,  and  quell  their  rage,  so  that  his  ser- 
vant should  escape  unharmed.  At  length,  Daniel  walks 
forth  from  the  -cavern  where  his  enemies  were  rejoicing  to 
beheve  that  he  had  met  a  death,  which  would  relieve  them 
of  one  whom,  while  they  admired,  they  feared  and  hated. 
Daniel  occupies  a  still  prouder  position,  while  the  doom  in- 
tended for  him  becomes  the  doom  of  his  foes. 

We  have  here  the  example  of  a  man  of  eminent  talents, 
and  of  great  distinction  ;  a  statesman  honored  by  four  of  the 
proudest  monarchs  of  ancient  times,  in  favor  of  family  wor- 
ship.* Most  men,  in  his  circumstances,  occupying  an  ex- 
alted place  among  a  heathen  people,  would  have  thought  it 
their  duty,  if  not  to  conform  to  the  existing  religion,  not  to 
give  notoriety  and  distinction  to  religious  practices  directly 
at  variance  with  it.  Yet,  we  find  this  eminent  man  perse- 
vering in  the  maintenance  of  his  religion,  and  the  practice  of 
the  duties  it  enjoined.  And  now,  when  a  direct  and  com- 
bined effort  is  made,  through  his  religion,  to  undermine  and 
destroy  his  authority,  what  does  he  do  ?  Does  he  act  the 
part  of  the  sycophant  ?  Does  he  attempt  to  conceal  his  senti- 
ments or  devotions  ?  Nothing  like  it.  He  pursues  the  same 
course  of  hfe  as  usual,  and  honors  God  by  the  same  acts  of 
worship,  without  the  least  regard  to  the  fear  or  favor  of  men. 

What  an  example  is  here  presented  to  our  presidents  ;  our 
statesmen  ;  our  judges  ;  and  others,  occupying  distinguished 
stations  !  '  It  is,  comparatively,  easy  to  enter  the  sanctuary, 
and  join  in  the  homage  there  paid  to  Jehovah.     But  to  erect 

*  Henry  says,  he  prayed  alone  and  in  his  family. 


OF     PRAYER.  201 

and  maintain  an  altar  to  him  in  the  family,  requires  inde- 
pendence and  sacrifice.  Happily,  a  good  portion  of  our  men, 
in  exalted  stations,  do  thus  honor  God.  It  has  been  so  from 
the  beginning  of  our  national  existence.  But  too  many  neg- 
lect this  important  duty  and  exalted  privilege ;  some,  doubt- 
less, from  a  supposed  want  of  time ;  but  others,  it  is  to  be 
feared,  from  an  apprehension  of  the  reproach  and  ridicule  of 
worldly  associates.  They  are  lacking  in  that  moral  courage 
which  so  distinguished  and  adorned  the  pious  statesman  at 
the  court  of  Darius. 

But  the  subject  admits  of  a  word  of  apphcation ;  not  only 
to  men  in  place,  but  to  all  the  neglecters  of  family  worship. 
The  number  is  large. 

To  those  who  acknowledge  the  superintending  providence 
of  God,  or  who  look  at  the  reasonableness  and  happy  influ- 
ence of  family  worship,  it  is  truly  surprising  that  any  head  of 
a  family  should  neglect  it. 

Some  object,  that  there  is  no  positive  precept  in  the  Scrip- 
tures, enjoining  family  worship.  There  is  none.  But,  we 
ask,  have  the  examples  of  holy  men  no  authority  in  this 
case  ?  The  truth  is,  that  the  duty  is  a  plain  and  reasonable 
one,  without  express  injunction  ;  nor  can  it  be  doubted  that 
the  pious,  in  all  ages,  have  observed  it.  Abraham,  Joshua, 
David,  Job,  Daniel,  all  worshiped  God  in  the  family,  and  our 
Savior  confirmed  the  obligation  ;  for  he  often  prayed  with  his 
disciples,  as  his  family  or  household. 

But,  aside  from  Scripture  precept  and  example,  which  our 
hmits  will  not  allow  us  to  urge,  in  this  place,  in  all  their 
force,  let  us,  for  a  few  moments,  advert  to  other  considera- 
tions, which  we  hope  will  have  some  influence  upon  those 
who  are  living  in  the  neglect  of  what,  we  have  no  doubt,  is 
a  solemn  duty,  and  certainly  a  most  important  and  delight- 
ful privilege. 

Let  the  master  of  a  family  cast  his  eyes  round  upon  his 
circle  of  beloved  children.     What  would  your  children  be- 


202  BIBLE      HISTORY 

come  without  a  knowledge  of  the  duties  and  obhgations  of 
religion  ?  And  where  can  that  knowledge  be  so  well  ob- 
tained, or  those  obligations  enforced,  as  in  the  family,  and 
around  the  family  altar?  Surely,  morning  and  evening 
prayer  are  eminently  calculated  to  inspire  them  with  a  rever- 
ence for  God,  and  their  duty  to  honor,  love,  and  obey  him. 
There,  too,  the  members  of  a  family  are  drawn  together  in  a 
service  of  the  most  tender  and  affectionate  character.  They 
are  taught  to  love  and  confide  in  a  Heavenly  Father — taught 
to  love  and  honor  one  another.  Says  Cecil,  of  family  worship  : 
"  It  may  be  used  as  an  engine  of  vast  power  in  a  family. 
It  diffuses  a  sympathy  through  the  members.  It  calls  the 
mind  off  from  the  deadening  effects  of  worldly  affairs.  It 
arrests  every  member  with  a  morning  and  evening  sermon, 
in  the  midst  of  all  the  hurries  and  cares  of  life.  It  says  : 
'  There  is  a  God  !'  '  There  is  a  spiritual  world  !'  '  There  is 
a  life  to  come !'  It  fixes  the  idea  of  responsibility  in  the 
mind.  It  furnishes  a  tender  and  judicious  father  or  master 
with  an  opportunity  of  gently  glancing  at  faults,  where  a 
direct  admonition  might  be  inexpedient.  It  enables  him  to 
relieve  the  weight  with  which  subordination  or  service  sits  on 
minds  of  inferiors." 

But  let  us  look  a  little  farther.  Your  children  must  be 
supported  and  provided  for.  Who  gives  you  health  and 
strength  to  furnish  this  support?  Whose  rains  water  your 
crops?  The  light  and  warmth  of  whose  sun  ripens  your 
wheat  ?  And  does  not  that  great  and  kind  Benefactor  who 
presides  over  the  elements,  deserve  your  daily  acknowledg- 
ment ? — your  daily  supphcation  ? 

But,  if  provided  for,  who  protects  your  family  ?  You  lie 
down  at  night. — Who  saves  you  from  the  pestilence  that 
walks  in  darkness  and  which,  perhaps,  is  laying  low  the  chil- 
dren of  your  neighbor?  Who  spares  your  habitation  from 
the  desolating  tornado?  Or,  who  makes  another  way  for 
the  forked  lightning,  so  that  it  passes  you  unharmed  ? 


OF      PRAYER.  203 

You  awake  in  the  morning — how  bright,  beautiful,  and 
glorious  all  nature  is  around  you !  The  birds  carol  their 
morning  hymn  to  their  Preserver,  from  some  branch  which 
overspreads  your  habitation — shall  you  be  dumb  ? 

You  separate  for  the  day.  You  go  forth,  perhaps,  to  your 
labor  in  the  field  ;  to  your  shop  ;  to  the  counting-room  :  your 
children  go  forth,  perhaps,  on  excursions  of  pleasure  and  en- 
joyment ;  to  the  busy  city,  or  on  the  treacherous  water : 
Who  shall  preserve  you  all,  and  bring  you  back  at  evening, 
to  the  paternal  fireside,  safe,  and  laden  with  the  experience 
of  God's  goodness  ?  Does  it  not  seem  right,  and  a  privilege  in 
the  morning,  to  bespeak  the  presence  and  guardianship  of 
that  great  and  good  Being,  in  whose  hands  our  life  is,  and  all 
our  joj'-s  ? 

Or,  perhaps,  you  separate  some  morning,  for  a  longer  pe- 
riod. Your  sons  are  going  forth  to  embark  in  business,  in 
some  distant  part  of  the  country,  or  in  some  foreign  clime. 
Who  shall  protect  them '?  Who  shall  save  them  from  the 
thousand  allurements  to  vice  and  crime  with  which  they  will 
meet  in  every  city  in  which  they  sojourn  ;  in  every  society  in 
which  they  mingle  ?  Who  shall  protect  and  solace  in  her 
loneliness — for  she  may  be  written  widow,  before  you  see 
her  again — that  beloved  daughter,  who  goes  forth  from  the 
altar,  where  she  has  plighted  her  vows,  to  /Some  western 
region,  or  some  still  more  distant  eastern  island  ?  Would  it 
not  comfort  your  heart,  in  case  of  any  contingencies  like 
those  I  have  supposed — that,  while  with  you,  you  had  daily 
conducted  them  to  a  throne  of  grace,  and  there  sought  for 
them,  and  with  them,  blessings  which  none  but  God  can  be- 
stow, and  which  now  they  so  much  need  ? 

Finally,  friend,  you  and  your  children  must  one  day  die. 
You  will  meet  them  in  another  world,  and  at  the  bar  of  God. 
Should  it  then  be  found  that,  through  your  neglect  of  their 
precious  and  immortal  souls,  they  are  on  the  left  hand  of 
the  Judge  ;  should  it  be  found  that  you  had  never  gathered 


204  BIBLE     HISTORY 

them  to  a  family  altar ;  never  prayed  for  and  with  them ; 
never  suppHcated  a  Father's  forgiveness  and  a  Savior's  love ; 
what  will  you  then  say  ?  What  excuse  will  you  render  to 
yourself,  to  them,  to  God  1  But  remember  that  apologies, 
whatever  they  may  be,  will  be  in  vain.  You  will  have  no 
opportunity  to  admonish  them  there  ;  no  privilege  of  suppli- 
cating the  favor  and  mercy  of  God  for  them  ;  no  opportunity 
to  retrieve  what  you  have  lost — to  perform  what  you  so  fool- 
ishly neglected. 

The  writer  is  aware  of  the  objections  which  are  often 
made  by  those  who  neglect  this  duty,  and  who  forego  this 
privilege.  They  have  no  time,  or  they  have  no  confidence — 
no  ability ;  and,  more  than  all,  they  fear  to  subject  them- 
selves to  the  reproach  and  ridicule  of  the  world.  I  shall  not 
answer  these  objections.  They  have  been  met  and  answered 
a  thousand  times.  They  are  poor  apologies  for  the  neglect 
of  a  service  fraught  with  immortal  benefit  to  immortal  minds. 
I  will  only  say,  then,  that  if  you  have  no  time  to  pray,  you 
will  still  find  time  to  die  ;  if  you  have  no  confidence  now  to 
ask  the  blessing  of  God  in  the  presence  of  your  family, 
what  confidence  will  you  have  in  asking  his  acceptance  of 
you  before  an  assembled  universe  ?  If  the  fear  of  ridicule  so 
alarms  you,  that  you  dare  to  deny  Christ  before  men,  remem- 
ber that  he  has  given  the  solemn  assurance,  that  he  will 
deny  you  before  his  Father  and  the  holy  angels  in  heaven. 


JONAH. 

PRAYER    OF    JONAH. 


Then  Jonah  prayed  unto  the  Lord  his  God  out  of  the  fish's  belly,  and  said,  I  cried 
by  reason  of  mine  affliction  unto  the  Lord,  and  he  heard  me ;  out  of  the  belly  of 
hell  cried  I,  and  thou  heardest  my  voice.— Jonah  ii.  1,  2,  «&c. 

At  the  time  Jonah  received  his  commission  against  Nin- 
eveh, she  was  the  metropolis  of  the  Assyrian  monarchy. 


OF     PRAYER.  205 

She  had  a  vast  population,  and  "  there  was  no  end  to  her 
stores."  Yet,  she  was  a  "  bloody  city," — "  full  of  lies  and 
robbery."  Her  aim  was  universal  empire ;  to  compass  which, 
her  monarch  employed  not  only  anus,  but  the  arts  of  diplo- 
macy and  priestcraft.  Besides,  in  the  strong  language  of 
inspiration,  she  was  a  '•  well-favored  harlot ;  the  mistress  of 
witchcrafts."  Nahum  3  :  4. 

Justly  indignant  at  her  "  wickedness,"  God  commissions 
Jonah  to  proceed  to  Nineveh,  and  "  cry  against  it."  But, 
deterred,  either  through  the  dangers  of  the  journey,  or  from 
fear  of  personal  injury,  should  he  deliver  so  ungrateful  a 
message  to  a  proud  and  potent  city,  he  attempts  to  escape 
from  the  presence  of  the  Lord.  He  flees  to  Joppa ;  where 
he  embarks  on  board  a  vessel,  bound  to  Tarshish.  He  did 
not  ask,  with  the  psalmist,  "  Whither  shall  I  go  from  thy 
presence  ?  Whither  shall  I  flee  from  thy  Spirit  ?"  Had  he 
suffered  himself  to  reflect,  but  for  a  moment,  he  would  have 
perceived  the  folly  and  infatuation  of  attempting  to  escape 
from  the  omniscient  eye  of  Jehovah. 

Midnight  and  noon  in  this  agree : 
Great  God — they  're  both  alike  to  Thee. 
Nor  death  can  hide  what  God  will  spy ; 
And  hell  lies  naked  to  his  eye. 

But  the  prophet  is  on  board.  The  vessel  weighs  anchor, 
and  spreads  her  ^ails  to  the  breeze.  All  things  promise  a 
safe  and  speedy  voyage.  Jonah  retires  to  rest ;  while  the 
vessel  dances  hghtly  over  the  waves.  But,  suddenly,  the 
clouds  gather-^the  winds  roar — the  waves  rise — the  loud 
cry  of  the  mariners  is  heard  on  the  gale — "  the  bark  is  found- 
ering." But,  wherefore  this  sudden  and  appalling  tempest? 
The  question  is,  at  length,  answered  ;  and  the  prophet  stands 
convicted  of  a  crime,  for  which  God  has  thrown  the  elements 
into  wide  and  wild  commotion.  To  that  God,  the  affrighted 
mariners,  heathen  as  they  were,  make  their  appeal.     They 

18 


206  BIBLE     HISTORY 

abjure  all  intention  of  contracting  the  guilt  of  blood ;  but,  as 
their  only  expedient,  by  which  to  appease  the  God  of  Jonah, 
and  by  direction  of  the  prophet  himself,  they  cast  him  into 
the  noisy  waters. 

He  sinks — they  know  not  but  to  some  "  dark,  unfathomed 
cave,"  —  while  they  pass  on  over  smoother  waters.  But 
Jonah  is  not  alone ;  nor  is  he  suffered  to  make  his  bed  in 
the  chambers  of  the  deep.  A  fish,  appointed  and  prepared 
by  God,  sw^allows  him.  And  there,  now,  concealed  from  the 
eyes  of  all  but  of  Him  who  penetrates  the  depths  of  ocean  and 
of  earth,  he  pours  forth  his  prayer  unto  God.  From  such  a 
closet — such  a  footstool — what  child  of  God  had  ever  prayed 
before  !  Adopting  the  language  of  the  psalmist,  he  exclaims, 
as  well  he  might  exclaim:  "All  thy  waves  and  thy  billows 
have  gone  over  me."  He  had  "  forsaken  his  own  mercy," 
v.  8  ;  that  mercy  which  he  might  have  claimed,  and  which 
he  could  have  called  for,  had  he  attempted  to  fulfill — though 
he  had  failed  to  fulfill  his  duty.  One  privilege,  however,  is 
left  him :  he  can,  and  will,  "  worship  towards  the  holy  tem- 
ple," v.  4.  And  one  vow  he  can  make ;  one  bond  he  can 
bind  his  soul  to  perform,  if  God  will  spare  him ;  if,  from  the 
"  belly  of  hell,"  in  which  he  is  imprisoned,  he  may  escape, 
he  will  "  sacrifice  unto  God  the  voice  of  thanksgiving." — "  I 
will  pay  that  I  have  vowed." 

The  sin  of  Jonah  was  a  grievous  one ;  and  most  solemn 
and  terrific  was  the  testimony  which  God^bore  against  it. 
Yet,  when  humbled  and  repentant,  he  cried,  and  was  heard 
and  forgiven.  God  brought  him  to  behold,  once  more,  the 
light  of  day ;  and  to  leave  on  record,  for  after  generations,  to 
the  end  of  time,  that  glorious  truth :  "  Salvation  is  of  the 
Lord,"  V.  9. 

Blessed  be  God,  that,  in  our  deepest  trouble,  in  which  we 
are  involved,  by  reason  of  folly  and  crime,  w^e  may  pray. 
Oh !  that  those,  who  are  inmates  of  the  prisons  and  dun- 
geons of  the  land,  did  know  that  they  may  pray.    No  matter 


OF     PRAYER.  207 

how  deep  their  guilt ;  no  matter  how  low  their  dungeon,  or 
how  little  they  are  thought  of  by  men,  they  may  pray  ;  and, 
from  their  cells — dark,  deep,  noisome — their  sincere,  penitent 
cries  will  ascend  to  God.  Oh !  that  there  were  more  How- 
ards abroad,  on  errands  of  love  to  the  prison-houses  of  all 
lands,  to  direct  their  gloomy  inmates  to  a  God  who  heareth 
prayer ! 


JONAH. 

SECOND    PRAYER    OF    JONAH. 

But  it  displeased  Joriah  exceedingly,  and  he  was  veiy  angry.  And  he  prayed  unto 
the  Lord,  and  said,  I  pray  thee,  O  Lord,  was  not  this  my  saying,  when  I  was  yet 
in  my  country  1  Therefore  I  fled  before  unto  Tarshish :  for  I  knew  that  thou  art 
a  gracious  God,  and  merciful,  «&c. — Jonah  iv.  1 — 3. 

"  Ye  know  not  what  manner  of  spirit  ye  are  of,"  said  our 
Savior  to  James  and  John,  who  would  have  called  down  fire 
from  heaven,  and  consumed  the  Samaritans  of  a  certain  vil- 
lage, because  they  would  not  receive  their  Master.  Much 
less,  apparently,  did  Jonah  know  what  spirit  he  was  of,  when 
he  would  have  rejoiced  to  see  the  fires  of  heaven,  or  some 
(ither  desolating  calamity,  overtake  the  Ninevites,  because 
they  did  receive  him,  and  repented  under  his  warning  mes- 
sage. At  first,  he  had  refused  to  convey  the  divine  admoni- 
tion to  that  guilty  city,  but  had  fled.  But,  at  length,  hum- 
bled by  a  severe  providential  dispensation,  probably  inflicted 
upon  no  other  mortal,  he  had  vowed  to  make  any  sacrifice, 
to  which  God  should  call  him.  Ancl,  when  a  second  com- 
mission comes  from  the  Lord,  he  accepts  it,  and,  through  the 
streets  of  Nineveh,  he  makes  the  solemn  and  admonitory 
proclamation :  "  Forty  days,  and  Nineveh  shall  be  destroyed." 
Unexpectedly,  the  inhabitants  give  credence  to  him,  as  a 
prophet  of  God ;  a  fast  is  proclaimed  ;  the  king  himself  puts 


208  BIBLE     HISTORY 

off  his  royal  robe,  and  covers  himself  with  sackcloth  and 
ashes.  The  example  thus  set,  is  followed  by  the  people ; 
and  even  the  beasts  of  the  field  must  eat  no  food,  and  be 
clothed  in  sackcloth  also. 

Never  was  a  message  more  solemn ;  or  a  judgment  de- 
nounced more  terrific.  Never  prophet  was  more  successful. 
And  we  should  expect  to  hear  Jonah,  in  some  song  of  praise 
and  gratitude,  evincing  his  joj  at  the  result  of  his  mission. 
But,  is  the  prophet  thus  thankful  ?  thus  joyful  ?  Ah !  it  has 
truly  been  said,  "  that,  in  all  the  Book  of  God,  we  scarcely 
find  a  servant  of  the  Lord  so  very  much  out  of  temper,  as  he 
is  here — so  peevish,  and  provoking  to  God !" 

Strange !  that  to  verify  Ids  word,  and  save,  as  he  thought, 
his  honor,  a  city  containing  a  hundred  and  twenty  thousand 
infants,  must  be  swept  by  some  besom  of  destruction!  Alas! 
that  there  should  be  in  good  men  such  remains  of  depravity ! 
And  he  prays,  through  the  infatuation  and  disappointment  of 
his  spirit,  that  God  would  let  him  die — nay,  that  he  would 
take  from  him  his  life. 

But  we  will  not  longer  dwell  upon  the  painful  particulars. 
Well  might  Jonah  be  grateful  to  God — and,  in  the  sequel, 
we  trust  he  was — that  his  prayer  was  not  answered  accord- 
ing to  his  wishes.  Oh  !  if  God  should  take  us  according  to 
our  wishes ;  if  he  should  fulfill  the  desires  of  our  hearts, 
sometimes  made  in  moments  of  irritation  and  impatience, 
how  wretched  would  be  our  condition ! 

Some  may  be  ready  to  ask :  "  Can  a  man  be  a  child  of 
God,  and  betray  such  a  spirit  as  did  Jonah  ?"  He  may;  but 
let  it  be  remembered,  that  such  a  spirit  cannot  long  dwell  in 
the  bosom  of  a  good  man  ;  and  that,  when  it  is  even  briefly 
indulged,  waters  of  deep  repentance  will  flow  forth  from  the 
flinty  rock,  when  struck ;  and  the  repentant  soul  will  cry 
out,  with  David,  "  Have  mercy  upon  me,  O  God  I  according 
to  thy  loving  kindness  ;  and  according  unto  the  multitude  of 
thy  tender  mercies,  blot  out  my  transgressions  !" 


OF     PRAYER.  209 


HABAKKUK. 

PRAYER    OF    HABAKKUK. 

A  prayer  of  Habakkuk  the  prophet  upon  Shigionoth.  O  Lord,  I  have  heard  thy 
speech,  and  was  afraid  :  O  Lord,  revive  thy  work  in  the  midst  of  the  years,  &c. — 
Hab.  iii 

This  prophet  is  supposed  to  have  prophesied  in  the  reign 
of  Manasseh,  who  occupied  the  throne  of  Judah  for  more 
than  half  a  century.  During  this  long  period,  Manasseh 
had  ample  time  to  undo  the  reformation  effected  by  Hezekiah 
his  father ;  and  assiduously,  and  successfully,  did  he  address 
himself  to  the  unworthy  task.  Altars  rose  to  Baal ;  fires 
were  lighted  up  in  honor  of  Moloch ;  groves  were  planted 
for  the  worship  of  false  gods.  Magic,  divination,  and  other 
sinister  arts,  were  patronized  ;  and  even  the  idol  Astarte  was 
honored  with  a  place  in  the  house  of  the  Lord.  Added 
to  these  abominations,  rivers  of  the  blood  of  innocent  persons 
flowed  from  one  end  of  the  holy  city  to  the  other.  God 
himself  testified,  that  Manasseh  seduced  the  people  to  do 
more  evil,  than  did  the  nations  whom  he  destroyed  before  the 
children  of  Israel.  2  Kings  21:9.  And  terrible  were  the 
divine  judgments  which  God  threatened  for  these  abomina- 
tions. "  I  will  wipe  Jerusalem  as  a  man  wipeth  a  dish ; 
wiping  it,  and  turning  it  upside  down."  v.  13. 

Such  was  the  state  of  the  Jewish  nation,  when  Habakkuk 
entered  upon  his  work,  as  a  messenger  from  God.  He  an- 
nounces to  Manasseh  and  his  people  the  approaching  inva- 
sion by  the  Chaldeans,  permitted  by  God,  as  a  token  of  his 
holy  indignationr  So  terrible  would  be  its  eflfects,  that  the 
ears  of  every  one,  who  should  hear  of  it,  would  tingle. 

In  this  third  chapter,  we  have  a  prayer  of  the  prophet, 
uttered  in  view  of  these  impending  calamities.  For  sublimity 
of  thought,  and  beauty  of  diction,  it  has,  perhaps,  never  been 
surpassed. 

18* 


210  BIBLE     HISTORY 

Before  him  were  arrayed,  it  would  seem,  the  wickedness 
of  prince  and  people,  and  the  terrible  divine  judgments  which 
impended  over  them.  In  the  fullness  of  his  heart,  he  bursts 
out :  "  O  Lord,  I  have  heard  thy  speech." — I  have  heard  thy 
decree,  which  has  gone  forth,  that  the  day  of  divine  indigna- 
tion and  calamity  is  at  hand.  I  know  that  it  will  come — 
must  come — ^yet,  "O  Lord,  revive  thy  work." — Do  something 
for  the  salvation  of  this  ruined  people ;  something  for  thine 
own  honor.  In  the  midst  of  these  years  of  sin  and  wicked- 
ness—  of  blasphemy  and  idolatry  —  make  thyself  known. 
Make  known  "  thy  power,  thy  pity,  thy  providence  in  the 
government  of  the  world,  for  the  safety  and  welfare  of  the 
Church."  "In  wrath" — and  justly  art  thou  wroth — "re- 
member mercy." 

Thus  pleads  the  patriotic  prophet.  And,  from  thus  plead- 
ing, he  proceeds,  in  thought  and  language  of  wonderful  sub- 
limity, to  a  rapid  view  of  the  divine  past  providential  inter- 
ventions, in  behalf  of  Israel.  This  he  does,  by  way  of  en- 
couraging himself,  and  those  who  were  faithful  to  God.  And 
as  their  Divine  Protector  had  done  so  much  for  them,  would 
he  not  do  more?  Wonders  had  been  added  to  wonders. 
Should  they  now  cease,  and  all  be  lost  ? 

We  cannot  follow  the  prophet  as,  in  most  sublime  thought 
and  language,  he  adverts  to  the  descent  of  God  upon  Sinai, 
at  the  giving  of  the  law,  when  his  glory  was  as  devouring 
fire ;  nor  to  his  driving  out  the  nations  of  Canaan — meas- 
uring the  land  for  his  people — dividing  the  sea  and  the 
rivers,  that  they  might  pass  over — causing  the  sun  and  moon 
to  stand  still  in  the  heavens :  such  wonders  did  God  do  for 
his  people.  The  review  of  these,  while  they  caused  the 
prophet  to  tremble,  as  indications  of  what  God  in  his  power 
could  do,  comforted  him,  because  they  were  wrought  in 
behalf  of  his  people.  And,  though  now  wicked  and  apos- 
tate, might  he  not  hope  for  the  exercise  of  that  same  sovereign 
and  omnipotent  power  for  their  salvation,  under  the  sway  of 
Almighty  Goodness  ? 


OP     PEAYER.  211 

The  pious  soul  sometimes  sinks,  for  a  season,  under  an 
oppressive  view  of  even  the  just  judgments  of  God.  It 
deprecates  them  —  shrinks  away  from  them  —  and  prays 
against  them.  But,  in  times  of  calamity,  whether  national 
or  individual,  there  is  one  grace  which  is  called  into  exercise, 
and  is  even  strengthened  and  confirmed,  faith^  or  holy  con- 
fidence in  the  rectitude  and  ultimate  kindness  of  God.  Come 
what  calamities  may ;  rise  what  storms  ;  blow  what  gales  ; 
beat  what  tempests  upon  us,  or  upon  our  land — God  never 
forsakes  his  friends.  This  confidence  is  to  the  soul  as  an 
ark,  into  which  it  may  retire  until  the  indignation  be  past ; 
a  rock,  on  which  it  may  rest  till  the  raging  billows  are 
hushed  to  peace. 

How  beautifully  does  the  prophet  express  the  confidence 
of  his  soul  in  God !  Here,  at  last,  he  reposes  himself !  Here, 
hope  carries  him  above  his  despondencies !  Here,  he  rejoices, 
even  in  view  of  the  storm  which  would  desolate  the  land, 
and  send  her  sons  and  daughters  into  a  long  and  gloomy 
captivity.  "  Although  the  fig-tree  shall  not  blossom  ;  neither 
shall  fruit  be  in  the  vines ;  the  labor  of  the  olive  shall  fail, 
and  the  fields  shall  yield  no  meat ;  the  flock  shall  be  cut  off 
from  the  fold,  and  there  shall  be  no  herd  in  the  stalls :  yet  I 
will  rejoice  in  the  Lord ;  I  will  joy  in  the  God  of  my  sal- 
vation." 

We  know  not  what  betides  our  own  now  happy  and  be- 
loved country.  May  she  still  go  on,  increasing  in  her  busy 
and  happy  population,  and  flourishing  in  all  that  contributes 
to  national  prosperity  and  national  renown ! 

But,  should  storms  hereafter  arise ;  should  her  rulers 
seduce  her  from  the  observance  of  the  divine  ordinances  and 
institutions  ;  should  civil  anarchy  fill  her  with  blood,  or  some 
foreign  foe  desolate  her  fair  and  beautiful  cities,  let  the  right- 
eous within  her  borders  confide  in  God  ;  let  them  look  back 
upon  her  past  history,  in  no  small  degree  hke  to  that  of  God's 
ancient  people ;  let  them  plead  the  promises  ;  let  them  "  re- 


212  BIBLE     HISTORY     OP     PRAYER. 

joice  in  the  Lord,"  as  did  the  pious  prophet,  and  "joy  in  the 
God  of  their  salvation ;"  let  them  say,  a'nd  sing : 

Loud  may  the  troubled  ocean  roar, 

In  sacred  peace  our  souls  abide ; 
While  every  nation,  every  shore, 

Trembles,  and  dreads  the  swelling  tide. 


RESULTS. 

Thus  we  have  passed,  in  review,  the  most  striking  ex- 
amples of  prayer  v/hich  occur  in  the  Old  Testament.  These, 
it  will  be  perceived,  are  quite  numerous.  They  stretch 
through  a  period  of  several  thousands  of  years.  They  were 
offered  by  persons  belonging  to  different  ages — different  na- 
tions— different  tribes,  and  different  families.  By  monarchs 
and  subjects  ]  by  patriarchs  and  prophets ;  by  the  learned 
and  the  illiterate ;  the  known  and  the  obscure.  They  were  of- 
fered on  a  variety  of  occasions,  and  for  widely  different  objects. 
But  there  are  certain  general  truths,  or  remarks,  which  may 
be  predicated  of  them,  and  which  we  proceed  to  state : 

1.  They  are  generally  short  and  simple. 

2.  They  are  particular  and  direct.  Particular,  as  to  the 
object  sought ;  and  direct,  towards  that  object,  and  no  other. 

3.  They  are  expressed  with  great  earnestness.  And  if,  for 
any  reason,  the  blessing  sought  be  delaj^ed,  the  supplicant 
proceeds  to  importunity. 

4.  There  is  an  obvious  expectation  of  receiving  a  blessing, 
and  the  identical  blessing  sought. 

5.  The  petitioners  ask — not  demand. 

6.  They  act  in  consistency  with  the  supplications  they 
have  offered. 

7.  Having  preferred  their  requests,  and  urged  and  renewed 
them,  and  said,  "  we  will  not  let  thee  go  except  thou  bless 
us,"  they  add,  bowing  with  reverence  and  humility,  ^' Not 
our  willsj  but  thine^  be  done." 


THE  BIBLE  HISTORY  OF  PRAYER. 

NEW  TESTAMENT. 

INTRODUCTORY    REMARKS. 

Said  Peter,  on  the  mount  of  transfiguration,  "Lord,  it  is 
good  for  us  to  be  here."  And  good,  I  trust,  it  will  prove, 
readers,  for  us — in  time  presenftand  time  to  come — to  enter 
and  survey  the  field  that  now  Hes  before  us. 

Of  the  truth  of  one  position — but  that  a  most  interesting 
and  important  one — we  may  find  further  confirmation,  but 
no  higher  evidence,  than  has  been  furnished  in  the  Old  Tes- 
tament, viz  :  that  God  hears  prayer.  The  history  of  every 
generation  of  his  people,  assures  us  of  this  truth ;  and  the 
many  recorded  instances  in  the  Old  Testament,  in  which 
prayer  was  fully,  and  often  immediately,  answered,  has  left 
us,  it  may  be  said,  scarcely  any  thing  further  to  wish  on  this 
point.  No  humble  servant  has  been  sent  away  empty,  and 
no  proper  petition,  preferred,  in  submission  to  the  divine  will, 
has  failed,  at  length,  of  an  appropriate  answer. 

But,  if  the  New  Testament  contains  no  ample  proof  of  a 
truth  so  confessedly  important,  it,  nevertheless,  contains  mat- 
ters, touching  the  duty  and  privilege  of  prayer,  which  are 
new,  and  of  intense  interest.  It  was,  indeed,  to  be  expected, 
that  a  later  and  richer  revelation  would  evolve  new  truths :  it 
was  the  design  of  the  gospel  to  make  an  advance  upon  pre- 
ceding disclosures  :  a  brighter  light  was  to  shine :  the  duties 
and  relations  of  men  were  to  be  more  clearly  unfolded  :  their 
privileges  were  to  be  enhanced :  types,  and  shadows,  and 
promises,  were  to  receive  their  accomplishment :  heaven  was 


214  BIBLE     HISTORY 

to  descend  nearer  to  earth  ;  or,  rather,  earth  was  to  be  raised 
nearer  heaven :  the  tabernacle  of  God  was  to  be  more  emphat- 
ically with  men,  and  their  privileges  and  blessings  enlarged, 
as  "sons  and  daughters  of  the  Lord  Almighty." 

But,  restricting  our  remarks  to  the  more  immediate  subject 
of  these  pages,  we  may  inquire,  what  advantages,  in  respect 
■  to  prayer,  do  believers  enjoy  under  the  gospel,  over  the  Old 
Testament  saints'?  To  this  inquiry  the  reader  will  find  a 
fuller  answer  in  the  progress  of  the  work  ;  but  certain  truths, 
it  is  deemed  important,  should  be  impressed  upon  him,  before 
entering  the  field  which  we  are  about  to  survey.  They  will 
serve  to  enlarge  his  views  of  the  grace  and  condescension  of 
God ;  they  will  enhance  hi^ estimation  of  the  gospel ;  they 
will  warm  and  strengthen  his  love  to  Jesus  Christ;  they  will 
impress  him  with  a  sense  of  his  high  obligations  to  improve 
those  superior  advantages  which  are  furnished  him  for  inter- 
course and  communion  with  God  ;  and  thus  he  will  be  better 
prepared  to  profit  by  the  perusal  of  the  pages  which  lie 
before  him. 

My  first  remark  is,  that  the  New  Testament  abounds  with 
directions  to  pray  for,  or  seek  after,  sjnritual  blessings.  Inde- 
pendent of  the  Psalms  of  David,  there  are  few,  if  any^  such 
directions  ;  and  few  examples  of  such  prayer  in  the  Old  Tes- 
tament.* In  that  portion  of  the  divine  word,  the  examples  of 
prayer  relate  particularly,  and  almost  exclusively,  to  secular 
or  temporal  blessings.  Whatever  spiritual  favors  they  might 
involve,  these  were  not  the  objects  directly  and  specifically 
sought. 

The  explanation  of  this  remarkable  fact — and  it  will  prob- 
ably be  deemed  satisfactory — is,  that  it  was  not  the  design 
of  God,  in  the  Old  Testament,  to  give  the  spiritual  history, 
either  of  nations  or  of  individuals.  We  know,  however,  that 
in  every  age  there  were  some,  and  in  some  ages  many,  indi- 

*  Should  it  be  thought  that  the  writer's  statement  here  is  too  strong,  the  reader, 
after  due  examination,  will  please  qualify  it,  to  conform  it  to  what  he  may  find  to 
be  the  fact  in  the  case. 


OF     PRAYER.  .  215 

Tiduals  of  deep,  fervent  piety ;  those  whose  faith  reached  and 
influenced  the  arm  of  Omnipotence ;  whose  example  shone 
out  upon  the  moral  darkness  of  the  early  ages,  as  stars  upon 
the  gloom  of  night.  And,  moreover,  we  know,  that  faith 
never  exists  solitary  and  alone.  She  has  sister-graces,  which 
she  binds  by  her  influence;  which  she  inspires  and  animates ; 
and  by  which  she  is  strengthened  and  animated  in  turn.  The 
graces,  therefore,  which  belong  to,  or  are  distinctive  of,  true 
piety,  existed,  in  greater  or  less  degree,  in  all  the  Old  Testa- 
ment saints.  Nor  can  it  be  doubted  that  they  sought  and 
obtained  spiritual  blessings  by  means  of  prayer.  We  have, 
in  part,  the  spiritual  history,  or  exercises,  of  one  saint — that 
of  the  Psalmist ;  and,  though  lie  lived  centuries  before  the 
hght  of  the  gospel  shone  out  in  its  full  splendor,  how  rich 
and  instructive  his  experience!  Whose  piety  now  is  stronger, 
or  more  fervent  and  active?  Whose  supplications  are  more 
importunate?  Whose  confessions  of  sin  could  be  deeper,  or 
more  sincere?  As  to  spiritual  communion  with  God,  his 
pantings  are  like  those  of  a  hart  after  the  water-brook.  "As 
the  hart  panteth  after  the  water-brook,  so-panteth  my  soul 
after  thee,  O  God."  "Whom  have  I  in  heaven  but  thee,  and 
there  is  none  on  the  earth  that  I  desire  beside  thee." 

Let  it  not  be  supposed  that  David,  man  of  Gocl  that  he 
was,  was  the  only  saint,  in  ancient  times,  of  fervent  and 
exalted  piety.  He  may  have  been  in  advance  of  others ;  but 
had  we  the  spiritual  history  of  others,  we  should,  doubtless, 
find  that  there  were  many  whose  piety  was  of  the  same  pure 
and  heavenly  character.  Indeed,  from  incidental  passages 
in  the  hves  of  some,  which  we  find  in  the  sacred  narrative, 
we  may  be  sure  that  in  them  abounded,  and  in  their  example 
shone  forth,  those  virtues,  which  are  strongly  inculcated  in 
the  gospel,  and  for  which  saints  of  modern  days  are  taught 
importunately  to  pray. 

The  growth  of  believers,  then,  under  the  former  dispensa- 
tion, was  by  a  process  essentially  the  same  as  under  the 


216  .  BIBLE     HISTOKY 

gospel.  Among  other  means  of  obtaining  spiritual  blessings^ 
and  growth  in  hohness,  they  prayed,  and  doubtless  with  fer- 
vency and  in  faith ;  but  they  seem  to  have  done  so  without 
those  special  injunctions,  and  without  so  plain  and  expHcit 
assurances  of  success,  as  the  behever  finds  in  the  pages  of 
the  New  Testament. 

The  gospel,  then,  places  believers  on  vantage-ground, 
much  higher  than  believerl  enjoyed  anterior  to  those  fuller 
revelations,  made  by  Jesus  Christ  and  his  apostles.  Our 
spiritual  wants  are,  as  it  were,  drawn  out,  and  spread  before 
us ;  so  that  the  beHever  cannot  innocently  be  ignorant  of 
them.  And,  moreover,  specific  directions  are  given  how, 
and  upon  whom,  to  call  for  spiritual  gifts  and  graces ;  and 
promises  and  assurances  are  made,  calculated  to  inspire  the 
most  timid  with  confidence. 

A  second  advantage,  which  the  Christian  enjoys  over  the 
saints  of  the  earher  revelation,  is,  that  he  may  ask  in  the 
name  of  Jesus  Christ.  "Ask,"  says  he,  "m  my  nameP 
"  Hitherto  ye  have  asked  nothing  in  my  name?''  That  the 
ancient  saints  were  accepted  through  the  future  propitiatory 
sacrifice  of  Christ,  and  that  they  had  the  "  s'pirit  of  faith"  in 
a  suffering  savior  to  come,  is  manifest ;  but  it  is  equally 
clear  that  they  did  not  praj  in  the  name  of  Jesus ;  nor,  up 
to  this  moment,  had  the  disciples  themselves.  They  had 
gone  out,  indeed,  and  preached  in  Christ's  name ;  and  had 
been  commissioned  to  heal  the  sick,  cleanse  lepers,  and  raise 
the  dead ;  and,  returning,  they  had  announced  to  Jesus  that 
even  the  devils  were  subject  to  them.  But  as  his  atonement 
was  not  complete  till  he  had  hung  upon  the  cross,  its  full 
merit  could  not  be  pleaded  till  after  that  event.  Then  the 
disciples,  and  all  the  followers  of  Jesus,  in  after  years,  were 
to  ask  in  his  name.  "  Verily,  verily,  I  say  unto  you.  What- 
soever ye  shall  ask  the  Father  in  my  name^  he  will  give  it 
you."  As  if  he  had  said,  "When  you  go  to  the  door  of 
mercy,  and  knock,  make  use  of  my  name,  and  you  shall 


OP      PRft-YER.  217 

gain  admission.  Make  it  known  that  you  belong  to  me^  and 
mj  Father  will  treat  you  as  belonging  to  him.  Make  it 
known  that  there  is  a  mutual  affection,  a  close  and  indisso- 
luble friendship  subsisting  between  us,  and  my  Father  will 
take  you  into  his  favor,  to  his  heart.  Tell  him  that  my 
name  is  dear  to  you,  and  it  will  endear  you  to  him ;  so  endear 
you,  that,  ask  what  you  will — the  forgiveness  of  your  sins, 
adoption  into  his  family,  the  sanctification  of  your  nature, 
the  riches  of  his  grace — all,  ail  he  will  give  you ;  I  am  so 
beloved  by  him,  that,  for  my  sake,  he  will  refuse  you 
nothing." 

"  Now,  what  a  vast  acquisition  was  this  to  the  wealth  of 
devotion  !  By  empowering  his  people  to  employ  the  argu- 
ment of  his  name,  he  is,  in  so  far,  placing  the  fund  of  his 
merit  at  their  disposal.  He  affords  them  the  profound  satis- 
faction of  bringing  it  into  the  presence  of  God,  and  using  for 
themselves  the  very  same  plea  which  he  employs  for  them  ; 
he  is,  in  effect,  pleading  for  them  by  their  own  lips,  as  well 
as  by  his  own,  and  thus  multipljang  the  voice  and  power  of 
his  intercession.  By  investing  them  with  this  privilege,  he 
is  virtually  clothing  them  with  priestly  vestments,  placing 
them  \>y  his  side  at  the  altar,  and  putting  in  their  hands  a 
censer  filled  with  incense  like  his  own."* 

In  this  connection,  it  may  be  added,  that  Christ  pledges  . 
himself  to  act  in  behalf  of  his  disciples  as  their  personal  inter- 
cessor. "  I  will  pray  the  Father  for  j^ou."  This  was  a  new 
revelation  ;  an  announcement  and  an  assurance  never  before 
imparted  to  believers  ;  a  power  and  a  resource,  of  which  past 
ages  had  been  ignorant ;  or,  if  patriarchs  and  prophets  had 
had  some  conjectures  of  this  tenor,  they  were  too  faint  to 
impart  strength  and  animation  to  their  devotions.  Nor,  in 
point  of  fact,  could  Christ  have  been  such  an  intercessor 
before,  as  after,  his  death.  From  and  after  that  momentous 
event,  his  residence — as  God — Man — Mediator — was  to  be  in 

•  Harris'  Great  Teacher. 

19 


218  BIBLE     HlblOE-Sr 

heaven.  There  he  was  to  reside,  as  the  victorious  Son  of 
God ;  the  conqueror  of  those  powerful  enemies  of  man,  sin, 
Satan,  and  death  ;  as  one  who  had  actually  "  traveled  in  the 
greatness  of  his  strength  ;  and,  by  the  shedding  of  his  blood, 
had  purchased  a  people  for  himself"  "  The  merit  of  his 
death  would  no  longer  be  prospective,  but  actually  existing ; 

fund  of  infinite  value  and  inexhaustible  resource,  which  he 
had  created  for  them,  and  which,  like  incense  and  an  accept- 
able memorial,  would  continually  ascend  to  God  in  their 
behalf  He  himself  would  be  on  the  throne  with  the  Father, 
and  would  personally  attend  to  their  interests.  He  would 
bear  them  on  his  heart ;  he  would  receive  their  supplications 
from  off  the  wings  of  faith  and  love,  and,  mingling  with  them 
the  merit  of  his  sacrifice,  he  would  present  them  to  God. 
Thus,  by  proclaiming  himself  our  intercessor,  he  would  have 
us  to  know,  that  the  entire  merit  of  all  that  he  did  is  con- 
tained as  incense  in  his  golden  censer,  that  he  might  offer  it 
up  with  the  prayers  of  his  people.  Our  prayers,  then,  in 
their  ascent  to  the  throne  of  God,  mingle  and  blend  with  the 
ascending  incense  of  his  merit ;  our  voice,  before  it  reaches 
the  ear  of  God,  falls  in  and  blends  with  the  voice  of  him 
whom  the  Father  heareth  always.  So  that,  in  pledging 
himself  to  intercede  in  our  behalf,  he  is,  in  effect,  assuring 
us  of  the  certainty  of  our  success." 

What  an  encouragement  is  thus  presented  to  Christians 
to  pray! — far,  very  far,  beyond  what  the  ancient  believer 
possessed.  A  power,  a  purchase  upon  the  throne,  has  been 
placed  at  their  disposal,  of  surpassing  and  incomprehensible 
value.  Reader!  if  you  are  Christ's,  you  have  an  all-sufficient, 
almighty  advocate  with  the  Father;  one  whom  ^^ou  know; 
one  who  invites  your  confidence ;  who  solicits  the  manage- 
ment of  your  cause,  and  who  has  power  with  God. 

'.'  I  will  pray  the  Father  for  you."  Had  such  an  announce- 
ment been  made  to  the  patriarchs  and  prophets  of  old,  what 
an  impulse  would  it  have  given  to  their  devotions !     What 


OF      PRAYER.  219 

fervor  and  importunity  to  their  prayers  !  The  hope  of  suc- 
cess animates  our  efforts  ;  assurance  of  it,  secures  it.  The 
intercession  of  Christ — one  of  the  most  wonderful  revelations 
in  the  whole  divine  record — is  a  verity,  which  we  are  not 
permitted  to  doubt :  a  truth,  which  we  may  appropriate  and 
employ  to  our  largest  desire ;  and,  in  virtue  of  which,  we 
may  make  ourselves  the  constant  and  importunate  chents  of 
the  Great  Advocate.  How  poor  then  soever  our  cause  may 
be  in  itself,  with  an  advocate  who  knows  so  well  how  to 
manage  it — with  an  intercessor  of  such  exalted  merit  to 
urge  its  acceptance — so  far  from  distrusting  the  issue  of  our 
prayers,  "we  may  feel  that  the  footstool  is  our  only  place  of 
safety  and  hope  ;  that,  if  danger  impend,  a  sure  way  to  avert 
it ;  or,  if  pardon  and  life  be  needed,  a  direct  means  to  insure 
them,  is  to  pray  in  the  name  of  Jesus  ;  making  him,  at  the 
same  time,  by  our  faith  and  reliance,  our  advocate  and 
friend." 

In  ev'ry  dark,  distressful  hour, 

"When  sin  and  Satan  join  their  power, 

Let  this  dear  hope  repel  the  dart, 

That  Jesus  bears  us  on  his  heart. 

Great  Advocate!  Ahnighty  Friend! 
On  thee  our  humble  hopes  depend; 
Our  cause  can  never,  never  fail; 
For  thou  dost  plead,  and  must  prevail. 

But  the  revelations  of  Jesus,  on  this  subject,  are  not  yet 
exhausted.  I  may  add,  therefore,  that  as  a  higher  encour- 
agement to  the  devotions  of  Christians,  Jesus  assures  them 
that  he  loill  himself  answer  their  supplications.  "  Whatsoever 
ye  shall  ask  in  my  name,  that  will  I  do,  that  the  Father  mav 
be  glorified  in  the  Son.  If  ye  shall  ask  any  thing  in  my 
name,  I  will  do  it.""  To  authorize  them  to  ask  in  his  name, 
and  to  assure  them  of  his  intercession  for  them,  might  seem 
enough.  But,  if  enough  for  them,  it  was  not  enough  for  the 
full  and  overflowino;  love  of  Jesus.     He  designed  to  roll  up, 


220  BIBLE     HISTORY 

and  magnify  the  riches  of  his  grace.  He  would  no  longer 
allow  the  question  to  be  raised,  whether  prayer  was  to  be 
answered.  Nay,  such  assurances  he  designed  to  give,  that 
the  most  timid  might  have  boldness  of  access  :  and  that 
every  one,  who  did  pray  fervently  and  importunately,  should 
be  able  to  say,  exulting  in  the  large  and  liberal  blessings 
obtained:  "Hear  what  the  Lord  hath  done  for  me."  "That 
the  same  being  should  undertake,  both  to  present  and  to  an- 
swer their  petitions,  both  to  intercede  for  them  and  to  confer 
the  blessings  sought,  may  appear  incompatible ;  but  the  ofhces, 
though  distinct,  are  perfectly  consistent.  In  his  conduct  at 
the  altar,  we  behold  the  intercessor ;  and,  in  his  conduct 
on  the  throne,  we  behold  the  result  of  his  intercession ; 
having  become  the  medium  of  prayer  from  man  to  God,  he 
is  rewarded  by  being  made  the  medium  of  blessing  from  God 
to  man  ;  the  intercessor  for  human  penury,  is  constituted  the 
almoner  of  infinite  bounty ;  he  is  called  from  the  altar  of 
incense,  to  ascend  and  dispense,  from  the  throne  of  God,  the 
blessings  which  he  has  sought  for  us." 

One  other  advantage  remains  to  be  noticed  ;  but  it  is  one 
which  may  be  said,  perhaps,  to  form  the  climax  of  all  the 
rest,  viz  :  the  promise  of  the  Holy  Spirit.  Under  the  Jewish 
dispensation,  only  a  limited  measure  of  this  gift,  a  mere  earn- 
est of  this  spirit,  had  been  enjoyed.  The  full  bestowment  of 
that  gift  was  reserved  to  the  era  when  Jesus,  ascending  to 
his  throne,  should  be  "  glorified,"  and  should  claim  the  gift, 
which  he  had  purchased,  to  pour  it  down  upon  his  people. 

It  is  a  noticeable  fact,  that  the  disciples  were  engaged  in 
prayer,  at  the  very  time  of  the  first  great  effusion  of  the  Spirit. 
That  glorious  Agent  had,  indeed,  been  promised ;  and  they 
were  to  tarry  in  Jerusalem,  till  that  promise  concerning  his 
advent  was  fulfilled.  But  they  must  pray  for  his  coming  ; 
and  only  in  answer  to  prayer  would  he  come.  They  did 
pray,  and  he  came — came  suddenly — came  with  great  power. 
And  what  was  the  result  ? 


OF      PRAYER.  221 

«  The  church,"  saj^s  a  writer  already  quoted,  "  became 
one  region  of  hfe,  of  divine  vitahty  throughout.  Behevers 
themselves  seemed  converted ;  if  sinners  became  saints, 
saints  themselves  became  as  angels:  thus  fulfilling  the 
prophecy,  which  had  said :  '  The  weak  shall  be  as  David, 
and  David  as  an  angel  of  the  Lord.'  Every  Christian  saw, 
in  every  other,  the  face  of  an  angel — looks  of  benevolence 
and  brotherly  love  ;  one  interest  prevailed  ;  one  subject  of 
emulation  swallowed  up  every  other :  who  should  approach 
nearest  to  the  hkeness  of  Christ ;  which  should  do  most  for 
the  enlargement  of  his  reign.  '  The  whole  multitude  of 
them  that  believed,  were  of  one  heart  and  of  one  mind.' 
The  spirit  of  Christ  animated  the  whole,  because  the  one 
heart  of  tlie  whole  community,  and  every  particular  pulse, 
beat  in  concert  with  it."  What  a  gift!  how  rich!  how  god-like  ! 

Among  the  objects  to  be  answered  by  the  descent  of  the 
Spirit  was  the  "  convincing  the  world" — the  impenitent  por- 
tion of  it—"  of  sin,  of  righteousness,  and  of  a  judgment  to 
come."  But  his  mission  also  embraced  a  glorious  work,  in 
reference  to  the  children  of  God.  Not  to  specify  more,  he 
was  to  awaken  and  keep  alive  within  them  a  spirit  of  prayer. 
He  was  to  guide  and  aid  them  in  reference  to  that  great 
duty  ;  to  suggest  to  them  the  things  for  which  they  should 
pray  ;  and  to  -make  supphcations  for  them  with  groanings, 
which  could  not  be  uttered."  The  believer  has,  indeed,  a 
guaranty  that  his  prayers  shall  be  heard  and  answered ;  but 
it  is  only  when  he  prays  by  the  Spirit.  Hence,  the  indis- 
pensable importance  of  this  gift.  Without  it,  the  behever's 
supplications,  however  ardent  in  manner,  however  strong  and 
eloquent  in  language,  are  in  vain. 

How,  then,  shall  the  aid  of  this  Divine  Auxiliary  be  ob- 
tained ?  Up  to  this  point,  a  throne  of  grace  is  easy  of  access, 
and  asurances  of  acceptance  meet  us  of  the  most  gratifying 
and  encouraging  nature.  Does  the  grace  of  our  Divine 
Master  stop  here  ?  On  the  contrary,  the  same  kindness ;  the 
19* 


222  BIBLE    HISTORY 

same  liberality  in  reference  to  the  Spirit's  assistance,  is  shown 
us,  as  is  shown  in  regard  to  preceding  assurances. 

Anterior  to  regeneration,  the  motions  of  the  Spirit  are 
likened  to  the  fitful  and  uncontrollable  wind.  The  wind 
comes,  we  know  not  whence — it  goes,  we  know  not  whither. 
It  seems  to  obey  no  laws  ;  it  seems  unsteady,  and  even  capri- 
cious. So  does  the  Spirit  seemingly  act  in  the  renewal  of 
souls.  But  when  that  great  change  has  once  been  experi- 
enced, the  man  is  brought  into  new  relations — comes  under 
a  new  administration.  Before,  there  is  no  law  ;  at  least,  we 
know  of  none ;  regulating  the  operations  of  the  Spirit.  All 
depends  upon  the  sovereign  good  pleasure  of  a  sovereign 
God.  But,  in  reference  to  the  Christian,  the  rule  is :  That 
he  is  to  enjoy  the  influences  and  aids  of  the  Spirit,  according 
to  that  measure  in  which  he  desires  them,  or  is  capable  of 
enjoying  them.  "  Every  one  that  asketh,  receiveth  ;  and  he 
that  seeketh,  findeth :"  i.  e.  under  the  reign  of  grace,  there  is 
an  '•  established  connection  between  asking — it  must  be  a 
proper  asking  for  the  Holy  Spirit — and  receiving  it."  And  a 
distinguished  writer  has  expressed  the  opinion,  that  "  could 
we  appeal  to  all  who  have  made  the  experiment,  we  should 
find  that  this  order  was  never  violated  ;  that  could  we  inter- 
rogate each  of  that  throng,  without  number,  who  have  sought 
the  gift,  they  would  testify,  with  one  consent,  that  they  all 
received  to  the  utmost  of  their  desires,  and  abundantly 
more."  * 

And  that  nothing  might  be  wanting,  by  way  of  assurance, 
on  a  point  where  the  heart  needs  confidence,  the  Savior 
places  an  argument  at  the  disposal  of  the  believer,  which, 
from  his  own  declaration,  must  prevail.  "  What  man  is 
there  among  you,  who,  if  his  son  should  ask  bread,  would 
give  him  a  stone  ;  or,  if  he  ask  a  fish,  would  give  him  a  ser- 
pent ?"  Has  such  violence  to  the  "  instinct  of  parental  ten- 
derness" ever  been  known  to  exist  ?     If  not — if,  on  the  con- 

•  Harris'  Great  Teacher. 


OF     PRAYER.  223 

trary,  it  be  a  law  of  our  nature — a  law  which  bears  sway, 
notwithstanding  our  evil  nature — to  give  good  gifts  to  our 
children — and  he  would  be  a  monster,  who  should  violate 
that  law — '•  how  much  more  shall  your  Heavenly  Father 
give  the  Holy  Spirit  to  them  that  ask  him."  "What  a 
human  father  will  scarcely  ever  fail  to  do,  though  he  be  evil, 
God  will  never  fail  to  do,  because  he  is  ineffably  good." 

This  is  enough.  He  that  does  not  beheve,  would  not  be 
persuaded,  though  one  rise  from  the  dead. 

Such  is  an  outline  of  the  great  principles  in  regard  to 
prayer,  found  in  the  New  Testament.  Some  of  them  are  new 
revelations  ;  while  others  are  cleared  from  the  mists  and  ob- 
scurities, in  which  they  had  become  involved,  during  a 
darker  dispensation.  Let  us  enter  this  field ;  and,  as  we 
pass  round,  see  if  we  do  not  find  ample  confirmation  of  their 
truth  and  importance.  In  every  step  of  our  progress,  we 
shall  perceive  occasion,  I  trust,  to  admire  "  the  grace  of  our 
Lord,  Jesus  Christ ;  who,  though  he  was  rich,  for  our  sakes 
became  poor,  that  we  through  his  poverty  might  become 
rich."  Comparing  our  privileges  and  blessings  with  those 
enjoyed  by  believers  of  past  ages,  we  shall  be  ready  to  say : 
"  Truly  the  lines  have  fallen  to  us  in  pleasant  places  !"  And 
when  we  have  compassed  the  field,  and  understand  some- 
thing, as  we  may,  of  its  hidden  treasures  ;  of  the  liberality  of 
its  great  Proprietor,  and  the  privileges  and  immunities  of  its 
inhabitants  ;  we  shall  doubtless  exclaim  : 

'Tis  a  broad  land,  of  wealth  unknown. 


224  BIBLE     HISTORY 


THE   GOSPELS. 

PRAYER    OF    ZACHARIAS    AND    THE    MULTITUDE. 

And  the  whole  multitude  of  the  people  were  pray  mg  without,  at  the  time  of  incense* 
And  there  appeared  unto  him  an  angel  of  the  Lord,  standing  on  the  right  side  of 
the  altar  of  incense.  And  when  Zacharias  saw  him,  he  was  troubled,  and  fear 
fell  upon  him.  But  the  angel  said  unto  him,  Fear  not,  Zacharias ;  for  thy  prayer  is 
heard,  &.c.—Luke  \.  10—13. 

About  four  hundred  years  had  now  elapsed  since  Malachi, 
the  last  of  the  prophets,  had  uttered  that  remarkable  predic- 
tion : — "  Behold,  I  will  send  my  messenger,  and  he  shall  pre- 
pare the  way  before  me."  3:1.  During  this  long  period, 
the  Jewish  church  had  experienced  a  variety  of  fortune. 
Party  divisions  had  sprung  up,  and  the  bitterness  and  intol- 
erance of  party  were  rife.  False  and  pernicious  doctrines 
were  prevalent.  Traditions  had  been  invested  with  undue 
importance.  Ceremonies,  unmeaning,  and  even  immoral,  had 
been  introduced.  A  lamentable  departure  from  the  pure  and 
spiritual  worship  of  God,  was  generally  to  be  observed.  Yet, 
the  true  church  was  existing,  and  the  temple-worship  was 
continued.  There  were  a  few,  also,  who  were  waiting  for 
the  "  consolation  of  Israel ;"  and  who  were  looking  out  with 
intense  anxiety  upon  the  spiritual  horizon,  for  the  rising  of 
some  sign  of  the  coming  of  the  "  messenger  of  the  covenant." 

Indeed,  that  anxiety,  it  is  thought,  had,  for  some  time,  been 
increasing;  and,  at  length,  so  general  was  the  expectation 
of  the  speedy  fulfillment  of  the  prophesies,  touching  the 
coming  of  the  Messiah,  that  the  faithful  in  the  church  were 
praying  for  the  event  with  unwonted  fervor.  When  God 
would  signally  bless  his  people,  he  imparts  a  spirit  of  sup- 
plication for  the  blessing  ;  and,  now,  that  the  greatest  of 
blessings  was  in  the  divine  councils  near  at  hand,  it  was 


OF     PRAYER.  225 

befitting  that  the  church  should  be  correspondingly  engaged 
in  supplicating  its  bestowment. 

At  length,  it  fell  to  the  lot  of  Zacharias,  a  priest  of  the 
course  of  Abia,  to  officiate  a  week,  in  the  morning  and 
evening  service  of  the  temple.  The  Scriptures  make  honor- 
able mention  of  both  him  and  Elisabeth  his  wife.  "  They 
were  righteous  before  God,"  and  distinguished  for  their  faith- 
ful observance  of  the  "  moral  commands,  as  well  as  ceremo- 
nial ordinances  and  institutions,"  of  the  Lord.  In  former 
years,  they  had  ardently  desired  the  blessing  of  children — 
a  blessing  generally  coveted  by  pious  married  Jews  ;  but  the 
time  had  now  passed  when  they  longer  hoped  to  be  permit- 
ted to  rejoice  as  parents.  For  that  joy,  it  seems,  they  had 
often  prayed  ;  but,  as  their  supplications  in  that  respect  had 
not  been  favorably  answered,  they  had  resigned  themselves 
to  the  good  pleasure  of  God,  and  were  contented. 

But  God  was  yet  designing  to  fulfdl  their  wishes  ;  and, 
though  he  should  answer  their  requests  seemingly  late,  it 
would  be  in  season  for  his  own  plans,  and  for  the  proof  that 

Praying  breath  is  never  spent  in  vain. 

The  duty  of  the  priest,  ordinarily,  consisted  in  burning  in- 
cense on  the  golden  altar,  within  the  sanctuary,  morning  and 
evening,  while  the  people  collected  without,  in  the  courts  of 
the  temple,  silently  offered  up  their  prayers  to  God. 

In  the  performance  of  his  duty,  Zacharias,  one  evening, 
entered  the  temple.  A  concourse  of  people  had  assembled — 
so  great  as  to  be  called,  by  the  sacred  historian,  "  a  multi- 
tude ;"  which,  being  unusual  on  ordinary  days.  Dr.  Light- 
foot  thinks  it  was  the  Sabbath,  when  a  greater  number  would 
likely  be  in  attendance.  But  is  it  not  more  likely  to  have 
resulted  from  some  special  impulse  of  the  Spirit,  moving  upon 
their  hearts,  and  inclining  them  in  greater  numbers  to  the 
temple,  to  pray  for  the  signal  blessing  which  was  to  be  an- 


226  BIBLE     HISTORY 

nounced  ;  and,  also,  to  be  witnesses  of  the  marvelous  scenes 
which  were  to  transpire  ? 

Be  that,  however,  as  it  may,  a  '•  multitude"  was  there. 
The  hour  had  arrived.  Zacharias  enters  the  sanctuary,  and 
the  smoke  of  incense  rises  upon  the  altar  of  God.*  He 
betakes  himself  to  devout  and  solemn  worship.  The  people 
without,  at  the  same  time,  bend  in  deep  and  silent  devotion. 

And  what  was  the  burden  of  those  supplications  ? — that 
of  Zacharias  ? — that  of  the  multitude  ?  We  are  left  to  con- 
jecture ;  but  it  is  no  improbable  conjecture,  looking  at  the 
result,  that  they  were  led,  by  the  same  Spirit,  to  pray  for  the 
speedj^  accomphshment  of  the  promises,  regarding  the  ap- 
pearance of  the  Messiah.  We  shortly  after  read  of  some 
who  were  anxiously  looking  for  the  "  consolation  of  Israel." 
The  Jewish  nation  was  suffering  more  and  more,  under  the 
tyranny  and  oppression  of  Herod ;  and  what  more  natural 
than  that  they  should  give  vent  to  their  grief  before  C4od,  and 
pray  for  the  speedy  appearance  of  their  expected  Deliverer  ? 

Suddenly,  an  angel  is  observed  by  Zacharias,  standing  on 
the  right  side  of  the  altar.  But  what  means  this  unexpected 
interruption  ?  Whence,  and  on  what  errand,  has  this  celes- 
tial messenger  come?  The  excited  fears  of  Zacharias  are 
soon  allaj^ed,  and  his  mental  inquiries  answered.  "  Thy 
praj^er  is  heard."  What  praj^er?  That  which  he  had  at 
this  time  been  offering  1  Yes  ;  but  it  was  not  a  prayer  for 
a  son.  That  blessing  he  had  ceased  to  hope  for;  but  he  had 
been  preferring  his  supplication  (in  unison,  we  think,  with  the 
"  multitude"  without)  for  the  redemption  of  Israel — for  the 
appearance  of  the  long-expected  Messiah.  Yes  ;  thy  prayer 
is  heard;"  the  day  hastens  when  the  "messenger  of  the  cov- 
enant shall  come  to  his  temple  ;"  but  his  "  messenger"  must 

*  "  Praying  without  at  the  time  of  incense." — This,  observes  the  pious  Doddridge, 
was  the  foundation  of  that  elegant  figure,  by  which  prayer  is  so  often  compared  to 
incense ;  (See  Psalms  cxh.  2;  Mai.  i :  ii ;  Rev.  viii.  3,  4;)  and,  perhaps,  one  reason 
for  ordaining  ijicense,  might  be  to  intimate  the  acceptance  of  those  pious  prayers 
which  were  to  accompany  it. 


OP     PRAYER.  227 

first  come ;  and  I  am  commissioned  to  announce  him  to  you 
in  a  son,  which  Elisabeth  thy  wife  shall  bear  to  thee.  Thou 
hast  often  prayed  for  a  son ;  thou  hast  now  prayed  for  the 
advent  of  Israel's  deliverer — this,  thy  prayer,  shall  be  an- 
swered :  but  it  involves  in  it  an  answer  to  thy  prayer,  often 
uttered,  for  the  birth  of  a  son — a  son  in  thine  old  age  :  "  and 
thou  shalt  have  joy  and  gladness,  and  many  shall  rejoice  at 
his  birth." 

The  faith  of  Zacharias  is  staggered,  and  a  temporary,  but 
signal  rebuke  follows,  in  token  of  the  divine  displeasure. 
But  the  weakness  of  his  faith  sets  not  aside  the  promised 
blessing.  In  due  time,  he  clasps  in  his  arms  a  blessing  long 
sought,  a  son — the  herald  of  Him  who  was  to  appear  as  the 
"  Light  of  the  world."  He  names  him,  and  instantly  his 
tongue  is  loosed  ;  and,  inspired  by  the  Spirit,  he  utters  a 
prophetic  song  of  surpassing  beauty. 

There  is  much  that  is  dehghtful  in  these  historical  inci- 
dents, in  regard  to  prayer.  We  learn  not  only  that  the  true 
Israel  of  God  were  a  praying  people,  and  that,  probably, 
during  the  long  period  which  followed  the  cessation  of  pro- 
phetic communications,  but  also  that,  notwithstanding  the 
unconditional  promises  of  God  that  the  Messiah  should  come, 
they  deemed  it  their  duty,  and  their  privilege,  to  pray  for  the 
blessing.  It  has  always  been  thus,  and  thus  it  will  continue 
to  the  end  of  time.  God  promises  blessings,  and  his  people 
pray  for  them.  God  designs  to  send  them  down,  but  the 
house  of  Israel  must  inquire  and  seek  after  them.  They 
must  pray  for  them ;  they  will  pray  for  them.  Between 
those  promises  and  those  prayers,  there  is  an  established 
connection.  The  latter  not  only  draw  them  down,  but  pre- 
pare the  heart  to  appreciate  and  improve  them. 

It  is  a  quaint,  but,  nevertheless,  just,  and  even  forcible 
remark  of  Henry,  that  "  prayers  of  faith  are  filed  in  heaven ; 
and,  though  not  presently  answered,  are  not  forgotten. 
Prayers  made  when  we  are  young,  and  coming  into  the 


228  BIBLE     HISTORY 

world,  maj  be  answered  when  we  are  old,  and  going  out  of 
the  world."  Many  a  youth,  doubtless,  who  has  yielded  his 
heart  to  God,  and  been  faithful  and  persevering  in  prayer,  in 
the  morning  of  his  days,  has  not  only  then,  but  through  life, 
found  special  favor  with  God.  His  supphcations — not  one 
of  them  has  been  forgotten  before  God.  The  day  of  his 
espousals — the  kindness  of  his  youth,  have  been  remem- 
bered ;  and,  while  his  ungodly  companions  and  friends  have 
passed  on  through  a  prayerless  and  ungodly  life,  and  have 
found  the  closing  years  of  that  life  rendered  dark  and  gloomy 
by  clouds  and  storms,  the  evening  of  his  days  sees  his  sun 
going  down,  mild  and  unobscured.  It  was  his  prayer  in  his 
youth,  and  in  the  meridian  of  his  days : 

Cast  me  not  off  when  strength  declines, — 

When  hoary  hairs  arise ; 
But  round  me  let  thy  glory  shine, 

Whene'er  thy  servant  dies. 

And  so  it  proves.  It  may  further  be  observed,  that  bless- 
ings prayed  for  are  sometimes  deferred  until  others  are 
sought ;  in  granting  which  latter,  the  former  are  also  con- 
ferred. Zacharias  had  often  prayed  for  a  son.  This  is, 
indeed,  not  forgotten ;  but  not  until  his  prayer  for  the 
redemption  of  Israel  is  answered,  is  that  former  blessing 
bestowed.  Prayers  go  on,  rolling  up,  until  some  one  prayer 
is  answered  ;  and,  with  that  blessing,  the  gate  of  heaven  is, 
as  it  were,  opened,  and  a  tide  of  blessings  come  pouring 
upon  us. 

How  often  is  it,  that  the  children  of  God  pray  for  mercies; 
and,  when  God  indicates  to  them  that  they  are  near  at  hand, 
they  will  not  believe  it.  To  Zacharias,  it  is  announced,  that 
his  prayer  is  heard — he  shall  embrace  a  son. — "No,  Lord,  I 
cannot  believe  it !"  The  church  prays  for  the  liberation  of 
Peter — and  he  stands  at  the  door  while  they  were  yet 
praying  ;  but  the  messenger  who  imparts  the  happy  news  is 


OP      PRAYER.  229 

pronounced  ^^madT  Happy  is  it,  that  our  Heavenly  Father 
does  not  take  advantage  of  our  unbehef.  He  may  rebuke 
it ;  but,  nevertheless,  the  blessing  is  not  withheld. 


MARK. 

PRAYER    OF    CHRIST    IN    A    SOLITARY    PLACE. 

And  in  the  morning,  rising  up  a  great  while  before  clay,  he  went  out,  and  departed 
into  a  solitary  place,  and  there  prayed.— iJfarA;  i.  35.     (See  also  Luke  iv.  42.) 

It  has  been  beautifully  said  of  thei  Redeemer,  "  that  often, 
at  the  close  of  a  laborious  day,  when  his  wearied  frame 
required  repose,  the  children  of  affliction  besieged  his  retreat, 
and  implored  his  help.  And  did  they  ever  seek  in  vain  ? 
Wearied  and  worn  as  he  was,  '  he  pleased  not  himself;'  he 
went  forth,  and  patiently  listened  to  all  their  tales  of  wo ; 
tasted  their  several  complaints ;  raised  each  suppliant  from 
the  dust,  nor  left  them  till  he  had  absorbed  their  sufferings, 
and  healed  them  all." 

Thus  had  he  been  employed  one  Sabbath  evening,  after 
the  day  itself  had  been  spent  in  preaching,  and  in  kindred 
acts  of  kindness  and  compassion.  Not  a  single  sufferer  had 
departed  unrelieved.  The  raving  demoniac  of  the  morning 
might,  that  evening,  be  seen  seated  with  his  friends — per- 
haps with  his  wife  and  children — calm,  rational,  and  happy ; 
and  those  who,  for  months  and  years,  had  not  tasted  the 
sweets  of  repose,  extinguished  their  lamps,  and  slept  sweetly 
"  till  morning  light." 

By  most,  such  a  day  and  evening  of  toil,  especially  in 
works  of  love,  would  have  been  followed,  not  only  by  a 
night,  but  a  day  of  rest.  But  how  was  it  with  the  Re- 
deemer? Foreseeing  that  what  he  had  done  would  imme- 
diately open  a  wide  field  of  duty,  into  which  he  must  enter, 
and  for  which  he  would  be  prepared,  he  casts  off  sleep,  and, 

20 


230  BIBLE     HISTORY 

while  the  day  was  just  dawning,  *  he  leaves  his  discipleSj 
yet  slumbering,  and  goes  forth  into  a  solitary  place  to  pray. 

Jesus  was  himself  holy,  and,  therefore,  needed  not,  as  we 
need,  to  pray  for  repentance,  or  for  the  forgiveness  of  sin.  But 
he  had  temptations,  against  which  to  struggle,  and  enemies, 
v/ith  whom  to  contend.  He  had,  also,  a  work  of  incompre- 
hensible importance  to  accomphsh,  and  which  was  now 
opening  before  him  in  all  its  magnitude.  To  fulfill  this 
duty,  he  needed  the  direct  and  constant  aid  of  his  Heavenly 
Father.  It  was  befitting  him,  therefore,  that  he  should  seek 
that  aid,  as  did  the  children  of  men,  by  prayer.  But,  may 
be,  he  also  coveted  a  season  of  retirement,  when  he  might 
hold  high  and  holy  fellowship  with  God,  away  from  human 
observation,  and  free  from  worldly  interruption.  Thus, 
would  his  thoughts  maintain  their  proper  elevation  above  the 
world ;  thus,  would  his  holy  affections  receive  a  new  and 
divine  impulse ;  and  thus,  his  confidence  in  God  be  con- 
firmed, and  his  soul  and  body  be  strengthened  for  the  fresh 
toils  which  lay  before  him.  Besides,  he  doubtless  designed 
to  set  his  disciples  an  example,  not  only  of  secret  devotion, 
but  of  devotion  in  the  morning,  and,  may  be,  of  devotion  on 
the  morning  following  the  Sabbath. 

This  last  remark  may  serve  to  introduce  to  the  notice,  of 
our  readers  a  neglect,  which  the  Savior's  example  rebukes, 
but  which,  it  is  feared,  is  common  among  Christians — the 
omission  of  secret  devotion  on  Monday  morning.  It  is  easy 
to  assign  reasons  for  this  omission,  although  they  are,  by  no 
means,  either  a  justification,  or  even  palliation  of  it.  That 
morning  commonly  brings  with  it  a  more  than  ordinary  share 
of  business.  Domestic  concerns,  in  a  measure  neglected 
during  the  Sabbath,  require  additional  care.  The  wheels  of 
business,  within  and  abroad,  are  again  to  be  set  in  motion. 

*  Mark  says,  "a  great  while  before  day."  Luke  says,  "  when  it  was  day."  The 
original  in  Mark  means,  "  ichile  there  was  yet  much  appearance  of  night."  Tliis  is 
true  at  day-break.,  the  time  to  which  Luke  refers — when  it  was  daylight.,  or  just  at 
daybreak. 


OF     PRAYER.  231 

The  mind  and  body,  invigorated  by  rest,  feel  new  life  and 
animation,  and  are  the  more  ready  to  follow  out  the  unfin- 
ished plans  of  the  by-gone  week,  or  to  originate  and  enter 
upon  new  schemes.  The  men  of  the  world  are  on  the  alert; 
and  the  temptation  to  the  Christian,  engaged  in  business,  is 
strong  to  hasten  Ids  preparation  to  enter  the  field,  the  store, 
or  the  workshop,  as  early  as  his  neighbor. 

The  consequence  of  this  worldly  feehng,  in  some  families, 
is,  that  not  only  is  family  prayer  omitted,  or  signally  short- 
ened ;  but,  what  is  probably  more  common,  and  equally,  if  not 
still  more  injurious,  the  closet  is  either  not  visited  at  all,  or 
its  devotions  are  so  hurried,  that  God  is  as  greatly  dishon- 
ored as  if  the  service  were  not  performed  at  ah  ;  and  the  soul 
itself  is  even  more  injured.     The  conscience  may,  indeed, 
seem  to  be  quieted,  but  its  sensibilities  are  blunted  ;  and  no 
marvel,  if,  before  Monday  evening,  that  neglect  of  a  throne 
of  grace  should  be  followed  by  wounds  still  more  grievous. 
Nay,  this  neglect,  thus  once  begun,  the  soul  commences  its 
descent,  as  it  were,  upon  an  inclined  plane ;    and  happy, 
thrice  happy,  if  some  providence,  some  friendly  admonition, 
or  some  religious  meeting  occurs,  during  the  week,  by  which 
that  descent  is  stayed.     It  is  dangerous  for  the  Christian  to 
feel,  on  a  Monday  morning,  that  he  is  '•  rich,  and  increased 
n  goods ;"  that  he  has  received  spiritual  food  sufficient  for 
he  week ;  that  the  momentum  imparted  will  keep  the  spir- 
tual  bark  in  motion,  against  worldly  currents,  without  fur- 
ner  impulse.     The  Christian,  who  thus  feels  and  reasons,  is 
10  credit  to  his  profession ;  is  making  no  progress  in  the 
livine  life,  and  does  not  find  his  religion,  as  it  might  be,  a 
source  of  "joy  unspeakable,  and  full  of  glory." 

Such  Christians,  the  example  of  the  Savior  rebukes.  He 
had  a  day  of  toil  before  him ;  and,  though  it  was  to  be  spir- 
itual toil,  yet,  as  it  would  open  early,  he  was  up,  and  ready 
to  attend  to  the  annunciation  of  his  disciples — "All  men 
seek  for  thee." 


232  BIBLE     HISTORY 

The  poet  has  said ; 

Few  bring  back  at  eve, 
Immaculate,  the  manners  of  the  mora. 

With  equal,  and,  perhaps,  with  more  truth,  he  might  have 
said  this  in  relation  to  the  close,  compared  with  the  begin- 
ning, of  the  week.  A  morning  begun  without  prayer,  is 
usually  followed  by  a  day  devoid  of  spiritual  improvement 
and  spiritual  joy ;  or,  as  a  writer  has  better  expressed  it : 
"  the  pious  feelings,  the  religious  enjoyment  through  the 
day,  will  be  according  to  the  state  of  the  heart  in  the  morn- 
ing ;  and  can,  therefore,  be  measured  by  our  faithfulness  in 
early  secret  prayer." 

Christian  reader!  are  you  rebuked  by  this  example  of 
your  Lord?  Receive  it,  I  pray  you,  in  the  spirit  of  meek- 
ness, and  profit  by  it.  Your  first,  your  last,  your  highest 
business,  is  to  seek  the  glory  of  God  in  the  fulfillment  of 
duty.  "  Seek  first  the  kingdom  of  God."  Do  all  for  the 
glory  of  God.  And  mark  it,  and  remember  it,  as  a  truth,  to 
which  there  is  no  exception — there  never  was,  and  never  will 
be,  to  the  end  of  time,  an  exception — no  individual,  and  no 
family,  were  ever  the  poorer — none  ever  the  less  thriving, 
for  being  faithful  to  God  in  prayer. 

There  is  one  class  of  Christians,  who,  I  fear,  are  particu- 
larly obnoxious  to  the  charge  of  neglecting  morning  prayer : 
I  mean  those  who  reside  in  large  cities,  and  who,  through 
the  forms  and  customs  of  society,  keep  so  late  hours,  that, 
through  midnight  weariness  and  fatigue,  they  are  compelled 
to  trench  greatly  upon  the  hours  of  morning  for  needful  rest ; 
and,  consequently,  after  rising,  all  is  hurry  and  bustle,  in 
preparation  for  the  business  of  the  day.  Such  Christians,  I 
fear,  make  their  visits  to  their  closets,  if  they  visit  them  at 
all,  as  short  and  ceremonious  as  are  their  fashionable  calls 
upon  their  acquaintances.  "  How  different  was  the  conduct 
of  the  Savior  from  such !    He  knew  the  value  of  the  morning 


OF     PRAYFR  233 

hours  ;  he  rose,  while  the  world  was  still ;  he  saw,  when  the 
hght  spread  abroad  from  the  east,  with  fresh  tokens  of  his 
Father's  presence  ;  and  joined  with  the  universal  creation  in 
offering  praise  to  the  every-where-present  God."  The  good 
rule  to  adopt,  and  practice  upon,  is  that  so  beautifully  ex- 
pressed by  the  Psalmist,  as  versified  by  Watts : 

Early,  my  God,  without  delay, 

I  haste  to  seek  thy  face; 
My  thirsty  spirit  faints  away, 

Without  thy  cheering  grace. 


MATTHEW. 

PRAYER    FOR    ENEMIES    A    DUTY. 

But  I  say  unto  you.  Love  your  enemies,  bless  them  that  curse  you,  do  good  to  tliem 
that  hate  you,  and  pray  for  them  which  despitefully  use  you,  and  persecute  you.— 
Matt.  V.  44.    (See  also  Luke  vi.  28.) 

The  Levitical  law  required  the  Israelites  to  love  their 
neighbors  as  themselves.  Lev.  19:  18.  The  inference  drawn 
from  it  by  the  Jews  was,  that  enemies  might  be  hated ;  and 
this  was  a  prevalent  opinion  among  them  in  the  time  of 
Christ.  It  was,  however,  a  perversion  of  the  command,  and 
Jesus  here  explains  the  spirit  and  intention  of  it.  "  Love  for 
love,"  says  an  old  divine,  "  is  but  justice  and  gratitude :  love 
for  no  love  is  favor  and  kindness  ;  but  love  for  hatred  is  a 
most  divine  temper."  But  this  is  the  temper  which  Chris- 
tianity inculcates,  and  which  our  Savior  avers  should  show 
itself  in  loving,  blessing,  and  praying  for  enemies. 

But  what  is  meant  by  love  to  an  enemy,  which  leads  one 
to  bless  and  pray  for  him  ?  Am  I  bound,  of  course,  to  ap- 
prove his  conduct  ?  No  ;  it  is  iiTipossible  to  approve  of  that 
man's  conduct,  who,  to  gratify  his  selfish  ambition,  would 
crush  a  rival  in  the  dust ;  or  who,  greedy  of  inordinate  gain, 

20* 


234  BIBLE     HISTORY 

would  reduce  a  fellow-being  to  a  pallet  of  straw.  By  no 
moral  principle,  can  such  conduct  be  approved  ;  but  his  per- 
son need  not,  must  not  be  hated ;  his  soul  must  be  loved^  and 
his  well-being-  pursued. 

"  There  are  two  kinds  of  love,"  observes  a  writer,  "  in- 
volving the  same  general  feeUng,  or  springing  from  the  same 
fountain  of  good-will  to  all  mankind ;  but  differing  still  so 
far,  as  to  admit  of  separation  in  idea.  The  one,  is  that  feel- 
ing, by  which  we  approve  of  the  conduct  of  another^  com- 
monly called  the  love  of  complacency ;  the  other,  by  which 
we  wish  well  to  the  person  of  another,  though  we  cannot 
approve  his  conduct.  This  is  the  love  of  benevolence ;  and 
this  love  we  are  to  bear  towards  our  enemies." 

"  It  is  impossible,"  continues  the  same  writer,  "  to  love  the 
conduct  of  a  man  that  curses  and  reviles  us,  and  injures  our 
person  and  property,  or  that  violates  the  laws  of  God.  But, 
though  we  may  hate  his  conduct,  and  feel  deeply  that  v/e 
are  affected  by  it,  yet  we  may  still  wish  well  to  his  person. 
We  may  pity  his  madness  and  folly ;  we  may  speak  kindly 
of  him,  and  to  him ;  we  may  aid  him  in  time  of  trial,  and 
seek  to  do  him  good  here,  and  promote  his  eternal  welfare." 

"  Pray  for  them  which  despitefully  use  you,  and  persecute 
you."  To  use  one  despitefully,  is  wantonly  and  unjustly  to 
accuse,  or  injure  in  any  way.  To  persecute  one,  is  to  vex 
or  oppress  one  on  account  of  his  religion.  For  such,  the  law 
of  Jesus  Christ  is,  to  pray.  And,  as  acceptable  prayer  can 
proceed  only  from  a  sincere  and  honest  heart,  the  rule  is, 
honestly  and  sincerely  to  desire  God  to  forgive,  favor,  and 
bless  those  who  may  have  injured  us  in  any  manner,  or  who 
have  vexed  or  oppressed  us  on  account  of  our  religious  faith 
and  practice. 

Such  an  exposition  of  the  divine  law  went  counter  to  the 
interpretation  of  the  Jewish  doctors  ;  such  a  sentiment  is  not 
to  be  found  in  all  the  profane  writings  of  antiquity.  Rules 
they  had  for  the  subjugation  of  the  passions,  and  the  endur- 


OF      PRAYER.  235 

ance  of  the  evils  of  life  with  fortitude.  But  the  essence  of 
these  rules  was  stoical  indifference:  men  were  taught  to 
have  no  feeUng.  But  Christianity  admits  of  deep  feeUng — a 
sense  of  insult  and  injury ;  but  bids  its  professors  triumph 
over  it,  and,  at  the  same  time,  wish  well,  and  do  good,  and 
pray  for  the  person  who  injures.  In  the  doctrine  of  the 
Stoics,  there  was  nothing  generous  and  compassive ;  in  that 
of  Christianity,  there  is  all  that  is  noble  and  disinterested.  . 

"  Love  your  enemies,"  sajs  Jesus  Christ ;  "  bless  "  them — 
"pray"  for  them — "that  ye  may  be  the  children  of  your 
Father  which  is  in  heaven ;  for  he  maketh  his  sun  to  rise  on 
the  evil  and  on  the  good,  and  sendeth  rain  on  the  just  and 
on  the  unjust." 

God  does  as  he  requires  of  man.  Upon  a  world  of  sin- 
ners, who  are  perpetually  in  hostile  attitude  against  him,  and 
whose  hatred  would  dethrone  him,  he  sends  the  blessings  of 
his  providence  and  grace ;  they  flow  as  wide  as  that  world, 
and  as  incessantly  as  the  minutes  that  roll. 

I  might  here  speak  of  the  love  and  prayers  of  Jesus  for 
his  enemies — all  in  perfect  accordance  with  his  directions  to 
mankind  ;  but,  reserving  remarks  on  this  subject  for  another 
place,  let  me  conclude  by  putting  the  inquiry — Reader!  have 
you  the  evidence  which  springs  from  love  to,  and  prayer  for, 
your  enemies,  of  your  adoption  into  the  family  of  God? 
Nothing  is  more  like  God  than  a  spirit  of  forgiveness. 
Nothing  is  more  like  Jesus  Christ  than  prayer  for  enemies. 
"  He  that  can  meet  a  man  kindly  who  is  seeking  his  hurt  ; 
who  can  speak  well  of  one  that  is  perpetually  slandering 
and  cursing  him ;  that  can  pray  for  a  man  that  abuses,  in- 
jures, and  wounds  him ;  and  that  can  seek  heaven  for  him 
that  wishes  his  damnation,  is  in  the  way  of  life.  This  is 
religion,  beautiful  as  its  native  skies ;  pure,  like  its  source ; 
kind,  hke  its  Author ;  fresh,  like  the  dews  of  the  morning ; 
clear  and  diffusive,  like  the  beams  of  the  rising  sun ;  and 
holy,  like  the  feelings  and  words  that  came  from  the  bosom 


236  BIBLE      HISTORY 

oi  the  Son  of  God.  He  that  can  do  this,  need  not  doubt 
that  he  is  a  Christian.  He  has  caught  the  very  spirit  of  the 
Savior,  and  he  must  inherit  eternal  Ufe." 


MATTHEW. 

DIRECTIONS    OF    CHRIST    IN    RELATION    TO    PRAYER. 

And  when  thou  prayest,  thou  shalt  not  be  as  the  hypocrites  are  :  for  they  love  to 
pray  standing  in  the  synagogues,  and  in  the  corners  of  the  streets,  that  they  may 
be  seen  of  men.  Verily,  I  say  unto  you,  They  have  their  reward.  But  thou,  when 
thou  prayest,  enter  into  thy  closet,  «fcc. — Matt.  vi.  5 — 8. 

"  There  is  in  the  nature  of  man,  or  in  the  circumstances 
in  which  he  is  conditioned,"  says  the  author  of  the  "  Philos- 
ophy of  the  Plan  of  Salvation" — "  there  is  something,  which 
leads  him  to  recognize  and  worship  a  superior  being."  '■'■Man 
is  a  religious  being :  he  will  worship." 

Equally  true  is  it  that  man  will  prai/.  And  with  the  same 
propriety  that  he  has  been  denominated  a  "  religious  beings" 
may  he  be  styled  a  ^^ praying  being." 

It  is  obvious  that  he  is  in  no  such  sense  rehgious,  as  to 
please  his  Maker,  as  a  matter  of  course  ;  but  there  is  that  in 
his  nature  which  recognizes  some  being  as  superior  to  him- 
self, and  to  whom,  at  times,  and  under  certain  circumstances, 
he  pays  his  homage. 

So,  also,  in  relation  to  prayer.  Men  will  pray.  They 
will  pray  either  to  the  true  God,  or  to  some  idol.  There  is, 
perhaps,  not  that  human  being,  who  has  attained  to  man- 
hood, who  has  not  offered  some  form  of  prayer.  It  may 
have  been  sudden,  brief,  a  whisper,  a  sigh,  but  it  was  prayer; 
or  the  natural,  instinctive  call  of  a  needy  and  dependent 
nature  upon  some  being,  supposed  to  possess  the  power  to 
aid.     Cast  a  man — it  matters  not  who  he  is,  or  what  may 


OP      PRAYER.  -237 

be  his  creed,  or  his  professions,  or  previous  determinations — 
cast  him  into  sudden  and  extreme  peril,  or  cause  him  to 
experience  violent  and  excruciating  agony — place  him  on  the 
deck  of  some  foundering  bark,  or  on  the  roof  of  some  burn- 
ing habitation,  and  will  he  not  pray  1  Let  him  realize  that 
death  and  eternity  are  immediately  before  him,  and  nature 
will  speak  out.  As  well  might  you  hope  to  chide  the  raging 
elements  to  repose,  as  to  silence  his  cries  in  this  hour  of  his 
extremity. 

In  his  directions,  in  relation  to  prayer,  our  Saviour  pro- 
ceeded in  exact  accordance  with  these  principles  of  our 
nature.  In  none  of  his  discourses,  does  he  attempt  to  prove 
prayer  to  be  a  duty.  He  gives  ample  instructions  as  to  the 
manner — the  frequency — the  importunity  of  prayer ;  but  the 
duty  was  too  obvious  to  require  any  authoritative  injunction 
from  him.  It  was  a  dictate  of  nature  ;  perhaps  ''  a  constitu- 
tional instinct,  inwrought  by  the  Maker ;"  or,  if  not  that,  it 
was  a  natural  effort  at  relief,  growing  out  of  a  sense  of  want 
and  dependence.  Men  would  pray.  They  might  be  in- 
structed how  to  pray  with  more  certainty  of  success ;  they 
might  be  taught  the  importance  of  more  frequency,  and 
greater  importunity  ;  but  they  needed  no  clearer  proof  of  the 
duty  itself  than  that  furnished  by  the  light  of  nature. 
Hence,  observe  how  our  Savior  introduces  the  subject  to  his 
disciples,  in  his  memorable  sermon  on  the  mount :  "  When 
thou  prayest,"  &c.  He  takes  it  for  granted  that  they  would 
pray.  Not  a  single  sentence  does  he  utter  in  regard  to  the 
duty,  but  proceeds  at  once  to  give  directions  as  to  the  man- 
ner in  which  that  duty  should  be  performed. 

It  is  apparent,  from  the  sacred  narrative,  that,  at  this  time, 
the  Jews  were  not  obnoxious  to  the  charge  of  neglecting 
prayer.  On  the  contrary,  they  abounded  in  prayer.  "  They 
loved  to  pray."  They  made  many  and  long  prayers.  But, 
in  this  service,  which,  of  all  other  acts  of  worship,  should  be 
characterized   by  sincerity  and    humility,  they  were   hypo- 


/238  BIBLE     HISTORY 

critical  and  ostentatious.  "  They  loved  to  pray,  standing  in 
the  synagogues,  and  in  the  corners  of  the  streets,  to  he  seen 
of  menP  They  seem  not  to  have  had  regard  to  the  honor 
and  glory  of  God.  They  seem  not  to  have  been  burdened 
with  a  sense  of  spiritual  want.  Their  object — supremely 
selfish — was  to  receive  honor  from  men  ;  to  obtain  a  great 
reputation  for  the  length,  fervency,  and,  perhaps,  eloquence 
of  their  prayers. 

It  was  the  design  of  the  Savior,  in  thus  rebuking  the 
hypocrisy  and  ostentation  of  the  Jews,  to  convey  to. his  dis- 
ciples juster  views  of  the  nature  of  acceptable  prayer. 
While,  therefore,  he  is  not  to  be  considered  as  condemning 
prayer  in  the  synagogue,  but  only  that  which  was  offered  to 
be  seen  or  heard  of  men,  he  is  to  be  understood  as  recom- 
mending, and  even  enjoining,  that  such  prayers  as  are  offered 
by  individuals,  which  are  of  a  private  or  secret  character, 
should  be  offered  strictly  in  secret.  "  Every  Jewish  house  had 
its  place  for  secret  devotion.  Over  the  porch^  or  entrance  of 
the  house,  was  a  small  room,  of  the  size  of  the  jDorch,  raised 
a  story  above  the  rest  of  the  house,  expressly  appropriated 
for  the  place  of  retirement.  Here,  in  secrecy  and  solitude, 
the  pious  Jew  might  offer  his  prayers,  unseen  by  any  but  the 
Searcher  of  hearts.  To  this  place,  or  to  some  similar  place, 
our  Savior  directed  his  disciples  to  repair,  when  they  wished 
to  hold  communion  with  God." 

What  pious  heart  has  not  often  thanked  the  Savior  for 
this  divine  injunction?  "When  thou  prayest,  enter  into  thy 
closet,  and  when  thou  hast  shut  the  door," — shut  out  the 
world  and  its  disturbing  cares — '*  pray  to  thy  Father,  which 
is  in  secret :  and  thy  Father,  which  seeth  in  secret,  shall 
reward  thee  openly."     Yes,  the  closet ! 

The  calm  retreat,  the  silent  shade, 

With  prayer  and  praise  agree ; 
And  seem,  by  thy  sweet  bounty,  made 

For  those  who  follow  thee. 


OF     PRAYER.  239 

Then,  if  thy  spirit  touch  the  soul, 

And  grace  her  mean  abode, 
Oh!  with  what  peace,  and  joy,  and  love, 

She  there  communes  with  God. 


There,  like  the  nightingale,  she  pours 

Her  solitary  lays ; 
Nor  asks  a  witness  of  her  song. 

Nor  thirsts  for  human  praise. 

If  there  be  one  spot  dearer  to  the  true  Christian  than  all 
others  on  the  wide  globe,  methinks  it  must  be  his  closet, 
where  he  is  in  the  daily  habit  of  going  to  meet  and  commune 
with  God ;  where  he  pours  out  his  soul  in  penitential  sorrow 
for  sin  ;  where  he  can  weep,  and  none  molests  him ;  where 
he  can  wrestle  with  God,  and  take  strong  hold  of  the  prom- 
ises ;  where,  as  a  parent,  he  can  plead  for  his  children,  in 
terms,  and  with  a  pathos  which  he  desires  none  should  hear 
but  God  only ;  where  he  can  wrestle  for  friends,  as  Jacob 
wrestled  with  the  angel  of  the  covenant ;  and  where,  drawn 
by  the  powerful  attraction  of  the  love  of  Jesus,  and  filled 
with  antepasts  of  the  glory  which  shall  be  revealed  here- 
after, he  can  only  exclaim — not  knowing  what  to  say,  more 
than  the  disciples  did  on  the  Mount  of  Transfiguration — 
*'  Lord !  let  me  build  a  tabernacle  here ;  and  here  let  me 
abide,  in  the  enjoyment  of  thy  love,  so  long  as  I  live !" 

I  have  known  Christians,  who,  especially  in  seasons  of 
revival,  seemed  to  think  little  of  the  closet,  but  every  thing 
of  the  social  or  public  prayer-meeting.  It  is  delightful  to 
meet  the  assembly  of  saints ;  to  go  to  the  house  of  God ;  to 
the  chapel,  and  other  places  of  resort,  and  there  mingle  our 
praises,  and  unite  our  prayers.  But,  while  such  seasons 
may  be,  and  should  be  frequent,  the  Christian  should  learn 
to  love  his  closet.  The  excitement  and  sympathy  engen- 
dered by  revivals  are  wont  to  subside — too  soon,  I  allow — 
but  the  fire,  the  holy  zeal,  and  holy  joy,  kindled  up  on  the 


240  BIBLE     HISTORY 

altar  of  the  heart  in  the  closet,  is  apt  to  last.  While,  there- 
fore, it  is  pleasant — and  not  a  few  such  occasions  has  the 
writer  enjoyed — to  go  "  with  a  multitude  to  the  house  of 
God — with  those  who  keep  holy  day," — he  must  say — 
and  hopes  to  be  able  to  say,  so  long  as  he  continues  in  this 
earthly  tabernacle — 

I  love  to  steal  awhile  away, 

From  every  cumb'ring  care, 
And  spend  the  hours  of  setting  day, 

In  humble,  grateful  prayer. 

I  love,  in  solitude,  to  shed 

The  penitential  tear; 
And  all  his  promises  to  plead, 

Where  none  but  God  can  hear. 

Christ  further  enjoins  it  upon  his  disciples,  that  they  avoid 
"  vain  repetitions."  We  may,  doubtless,  on  suitable  occa- 
sions, and  in  reference  to  blessings  of  great  importance, 
repeat  our  requests.  This  is  natural.  The  child  does  this. 
Importunity  is  admitted  and  encouraged  ;  and  this  would 
seem  to  imply  a  repetition  of  our  supplications.  Such 
repetition  indicates  a  deep  conviction  of  our  necessities  ;  and 
the  deeper  the  wants-  of  the  soul  are  felt,  the  more  shall  we 
urge  our  suit,  and  the  more  probable  will  be  our  success. 

Christ  does  not  here,  or  in  any  other  discourse,  fix  the 
length  of  our  prayers.  He  forbids  the  repetition  of  the  same 
thing,  as  though  God  does  not  hear.  "And  it  is  not  im- 
probable," observes  Mr.  Barnes,  "that  he  intended  to  con- 
demn the  practice  of  long  prayers.  His  own  supplications 
were  remarkably  short." 

The  length  of  our  prayers  should  vary  according  to  cir* 
cumstances.  There  are  seasons  when  the  holy  Spirit  leads 
the  soul  to  long  and  importunate  wresthng  with  God.  At 
such  times,  the  soul  must  pray.  The  affections  are  kindled 
mto  a  holy  ardor ;  the  promises  of  God  are  delightful  and 


OP     PRAYER.  241 

refreshing ;  the  fountains  of  life  seem  open,  and  the  heart 
feels  like  drawing  out  large  and  rich  suppHes. 

Let  it  not  be  understood,  however,  that  it  is  only  at  such 
times  that  the  Christian  offers  acceptable  prayer.  Often 
does  hoipray  most  effectually,  when,  if  I  may  so  say,  he  can 
not  pray  at  all :  i.  e.  he  is  so  overwhelmed  with  a  sense  of 
the  divine  glory — the  hoHness  of  God  appears  so  unspeak- 
ably glorious,  and  his  own  heart  so  sinful  and  ungrateful, 
that  language  fails  to  express  the  emotions  of  his  soul.  Still, 
he  prays. .  God,  who  sees  in  secret,  know^s  the  real  desires 
of  the  soul,  and  sees  in  that  heart,  which  can  utter  only  sobs, 
the  humility,  and  love,  and  faith,  which  render  it  quite  con- 
sistent for  him  to  bless — and  bless  with  large  measures  of 
grace. 

Long  prayers  in  the  sanctuary  and  the  social  prayer- 
meeting,  but  especially  in  the  family,  are  not,  in  general,  to 
be  commended.  If,  to  the  "  gift  of  prayer,"  be  added  the 
"  spirit  of  prayer," — freedom  of  utterance  and  holy  intensity 
of  soul — pertinency  of  expression  and  warmth  of  heart — 
greater  indulgence  is  admissible.  But  neither  the  minister 
in  the  pulpit,  nor  the  parent  in  the  family,  should  extend  their 
prayers  to  such  length  as  to  weary  those  whom  they  lead. 
Family  prayer  should,  ordinarily,  be  only  of  moderate  length. 
Children  are  easily  wearied,  especially  with  a  service  in 
which  their  hearts  are  not  interested.  Family  devotion,  the 
reading  of  the  Scriptures,  and  the  prayer  which  follows, 
should  ever  be  made  as  pleasant  and  attractive  as  may  be. 
There  is  not  a  service  on  earth  more  deHghtful  than  that  of 
prayer.  Not  an  attitude  more  lovely  than  that  of  bending 
before  the  footstool  of  God.  Why,  then,  make  that  service 
repugnant  ?  ^  Why  that  attitude  repulsive  ? 

21 


242  BIBLE     HISTORY 

MATTHEW. 

THE    LORD'S    PRAYER. 

This  prayer  is  given  as  a  model.  And  where,  in  beauty 
nd  comprehensiveness,  exists  its  equal  1  Every  thought  is 
natural ;  every  part  of  it  simple ;  and  yet,  in  these  few  and 
brief  sentences,  there  is  involved  whatever  is  needed  by  man- 
kind, whether  as  individuals,  as  families,  as  nations,  or  as  a 
race. 

It  is  designed  to  express  the  manner  in  which  we  are  to 
offer  our  supphcations  to  God.  "After  this  manner  pray  ye." 
Christ  would  not  confine  us  to  the  precise  words  or  petitions 
here  used.  The  substance  of  this  prayer  is  recorded  in  the 
eleventh  chapter  of  Luke ;  but  it  is  there  expressed  in  lan- 
guage sufficiently  different  to  indicate  that  Christ  did  not 
intend  to  present  this  as  a  form  of  prayer  to  be  used  on  all 
occasions,  but  "  to  express  the  substance  of  our  petitions — to 
specify  to  his  ignorant  disciples  w^hat  petitions  it  would  be 
proper  to  present  to  God."  Christ  did  not  always  use  this 
prayer  himself,  {See  Matt.  26  :  39—42,  44)  and,  indeed,  there 
is  no  proof  that  either  he  or  his  disciples  ever  used  it  exactly 
in  this  form. 

The  "  Lord's  Prayer,"  as  it  is  commonly  called,  consists 
of  three  parts :  * 

I.  An  Introduction^  or  Invocation. 

"  Our  Father,  which  art  in  heaven." 

IL  Six  Petitions ;  three  of  which  have  reference  to  the 
glory  of  God,  and  three  to  our  own  temporal  and  spiritual 
wants : 

1.  "  Hallowed  be  thy  name," 

2.  "  Thy  kingdom  come," 

3.  "  Thy  will  be  done  in  earth  as  it  is  in  heaven." 

•  The  author,  in  this  division,  follows  Mr.  Bickersteth. 


OF     PRAYER  243 

4.  "  Give  us  this  day  our  daily  bread." 

5.  "  And  forgive  us  our  debts  as  we  forgive  our 
g|^  debtors;" 

6.  "  And  lead  us  not  into  temptation,  but  deliver 
_•  us  from  evil." 

III.  A  Conclusion ;  in  which  the  perfections  of  God  are 
acknowledged,  and  are  plead  as  a  reason  why  the  petitions 
should  be  granted. 

The  reader  will  observe,  that,  in  this  prayer,  men  are  not 
taught  to  ask  in  the  name  of  Christ.  "  The  reason  may  be," 
observes  a  writer,  "  that,  when  it  was  given,  Christ's  atone- 
ment had  not  actually  taken  place,  nor  his  intercession,  as  a 
risen  Savior,  begun.  Therefore,  our  Lord  says :  '  Hitherto 
ye  have  asked  nothing  in  my  name :  at  that  day  ye  shall 
ask  in  my  name."  John  16 :  24,  26. 


MATTHEW. 


"  Our  Father  which  art  in  heaven," —iJfai/.  vi.  9. 

Never  had  the  saints  of  the  "  olden  time  "  addressed  God 
in  terms  so  filial  and  familiar  as  these.  God  had,  indeed, 
revealed  himself  on  various  occasions,  and  to  various  indi- 
viduals, as  a  God  of  kindness  and  compassion.  To  Moses, 
he  had  proclaimed  himself,  "  the  Lord,  the  Lord  God,  mer- 
ciful and  gracious."  The  Psalmist  often  bears  testimony  to 
the  benevolence  of  God :  "  The  Lord  is  gracious,  and  ful^  of 
compassion ;  slow  to  anger,  and  of  great  mercy."  Indeed, 
God  had,  in  express  terms,  styled  himself  a  "  Father  to 
Israel."  Jer.  31:9.  But,  on  no  page,  do  we  find  the  children 
of  God,  nor  even  the  prophets,  in  their  addresses  and  suppli- 

*  The  author  takes  pleasure  in  acknowledging  his  indebtedness  for  some  valuable 
thoughts  on  the  Lord's  Prayer  to  Manuscript  Sermons  on  the  same  subject,  by 
Bev.  WiLidAM  W.  WooDwouTH,  Berhn. 


244  BIBLE     HISTORY 

cations  to  Him,  using  this  tender  and  affectionate  appellation. 
Rather,  they  seem  to  have  been  more  impressed  with  his 
infinite  majesty  and  awful  glory.  Even  the  Psalmist,  whose 
intercourse  and  communion  with  God  seems  to  have  been 
pecuharly  intimate  and  delightful,  never  calls  him  "  Father." 

This  direction,  then,  of  Jesus  to  his  disciples,  in  reference 
to  prayer,  seems,  in  some  sort,  a  new  revelation ;  at  least, 
here  was  a  new  era  in  man's  intercourse  with  God.  From 
this  time,  that  intercourse  was  to  be  more  intimate  and  more 
frequent.  The  reign  of  mercy  was  about  to  commence  in 
better  earnest.  The  Messenger  of  mercy  was  now  on  earth, 
and  was  about  to  open  still  wider  the  "  happy  gates  of  gospel 
grace."  There  he  would  soon  station  himself,  and  make 
proclamation,  "  night  and  day:"  "Ask,  and  ye  shall  receive  ; 
seek,  and  ye  shall  find."  There,  too,  the  God  of  grace  and 
love  would  himself  appear ;  and,  looking  upon  the  face  of 
his  Anointed,  would  say,  bending  from  his  throne,  "  I  will  be 
to  you  a  father,  and  ye  shall  be  my  sons  and  daughters." 

IBlessed  annunciation !  Most  delightful  assurance !  And 
may  I — /,  a  worm  of  Uie  dust — poor,  insignificant,  and,  more 
than  all,  a  vile  and  ungrateful  sinner — may  I  hope  for  such 
honor  ?  for  such  grace  1 

And  can  this  mighty  King 

Of  glory  condescend'? 
And  will  he  write  his  name, 
'My  father  and  my  friend'?' 
I  love  his  name !  I         Join  all  my  powers, 

I  love  his  word !  |  And  praise  the  Lord. 

Ih  a  sense,  God  is  the  father  of  all,  whatever  be  their 
moral  dispositions.  He  has  fashioned  their  bodies,  and  en- 
dowed them  with  rational  and  immortal  minds ;  and,  as  his 
offspring,  he  regards  them  with  kindness  and  compassion. 
He  provides  for  them  those  temporal  blessings  which  they 
daily  need,  and  takes  a  deep  and  abiding  interest  in  their 
spiritual  and  eternal  joy.     There  is  not  that  human  being, 


OF     PRAYER.  245 

how  degraded  and  wretched  soever  he  may  be,  who  may  not 
direct  his  eye  to  heaven,  and  say — and  say  in  truth  to  God, 
"  Thou  art  my  Father  :"  and  upon  that  being  God  looks,  not 
with  complacency — that  is  impossible,  for  what  concord  has 
holiness  and  sin? — but  he  regards  him  with  benevolence, 
and  would,  were  the  wretch  willing,  call  him  "  son,"  in  a 
higher  sense,  and  upon  a  better  basis.  He  would  adopt  him 
into  his  family,  fold  him  to  his  bosom,  and  give  him  an 
inheritance — a  glorious  inheritance  on  high. 

He  has  done  so,  and  is  doing  so,  with  a  portion  of  man- 
kind. As  many  as  receive  Christ,  to  them  he  gives  power 
to  become  the  sons  of  God.  They  repent  and  believe,  and 
are,  therefore,  adopted  into  the  family  of  God.  These  are 
his  children  in  a  peculiar  sense  ;  these  have  the  privileges  of 
sons  and  daughters;  these  have  a  right  to  call  God  '^Father." 
They  are  no  longer  ahens,  but  friends  ;  no  more  outcasts,  but 
fellow-citizens — children — heirs.  The  promises  are  theirs  ; 
the  inheritance  theirs  ;  all  they  can  wish  theirs. 

Why  should  not  such  call  God  "Father?"  And  why, 
when  he  contemplates  them  as  "one  with  Jesus  Christ,"  why 
should  he  not  own  them — love  them — bless  them  ?  True, 
they  are  imperfect  now,  but  they  are  going  on  "  unto  per- 
fection." They  are  far  away  from  heaven  and  glory,  but 
they  are,  every  moment,  coming  nearer  and  nearer  thereto. 
What  a  blessed  privilege  it  is  to  have  God  for  a  "  Father !" 
Methinks  thousands  and  tens  of  thousands  of  those  who 
never  call  him  so,  and  have  no  right  to  call  him  thus,  in  a 
spiritual  sense,  would,  if  they  were  to  pause  and  reflect  for 
a  few  moments,  call  him  so,  with  all  the  ardor  and  affection 
of  "  new-born  babes."  I  often  wonder  that  sinners  en  masse 
do  not  unite  and  say : 

We  would  no  longer  lie, 

Like  slaves  beneath  the  throne ; 
Our  faith  shall  Abba,  Father,  cry, 

And  thou  the  kindred  own. 
21* 


246  BIBLE     HISTORY 

And  God  would  soon  own  the  relationship.  Christ  would 
welcome  them.  He  would  prove  to  them  that  all  things  are 
ready  for  their  reception.  And  God  would  prove  to  them,  on 
his  part,  that  all  things  are  theirs — things  present,  and  bless- 
ings to  come. 

But,  in  addressing  God  as  our  father,  it  is  obvious  that 
Christ  intended  that  we  should  do  something  more  than 
merely  utter  the  words.  They  must  be  uttered  with  feelings 
and  purposes  corresponding  to  their  import.  Particularly, 
we  should  endeavor  to  form  just  views  of  the  character  of 
God ;  of  our  dependence  upon  him ;  of  his  kindness  and 
compassion  ;  of  his  great  grace  and  mercy  in  Jesus  Christ. 

Christ  presents  God  to  us  as  "  our  Father,"  and  designed, 
doubtless,  that  we  should  address  him  as  such;  but  we 
should  never  forget  that  he  "is  in  heaven."  True,  he  is 
here — wherever  we  are — especially  in  the  sanctuary,  and  in 
the  closet — but  he  is,  also,  in  his  majesty  and  glory,  in 
heaven,  as  his  throne.  And,  while  we  may  approach  him 
with  the  confidence  and  affection,  and  even  familiarity  of 
children,  we  should  remember  the  reverence  due  unto  his 
name.  Oh !  what  would  Gabriel  think !  what  those  pure 
and  exalted  beings,  who,  before  the  throne  on  high,  veil  their 
faces ! — what  would  they  think,  should  they  listen  to  some 
prayers  offered  on  earth !  In  what  irreverent  terms  is  God 
addressed !  What  offensive  familiarity  is  manifested !  What 
bold  and  arrogant  demands  are  made  upon  him !  Were  an 
earthly  monarch  so  addressed,  he  would  spurn  the  suppliant 
from  his  presence.  And,  were  it  not  for  "  the  hiding  of  his 
power,"  and  the  superabundance  of  his  patience  and  grace, 
God  would  often  let  loose  his  vengeance  upon  those,  who, 
under  pretence  of  prayer,  are  mocking  him  on  his  footstool. 

"  The  sacrifices  of  God  are  a  broken  heart  and  a  contrite 
spirit."  Let  a  child  of  his  come  with  such  an  offering,  and 
he  will  be  accepted.  He  may  be  ignorant;  he  may  not 
know  how  to  order  his  speech ;  his  thoughts  may  be  few 


OF     PRAYER.  247 

and  disconnected  ;  he  may  be  able,  amidst  his  sobs  and  peni- 
tential sorrows,  only  to  say,  "  My  Father,"  but  that  child 
will  never  be  sent  empty  away. 

And  now,  reader,  are  you  an  adopted  child  of  God  ?  And 
do  you  pray?  Is  it  your  delight  daily  to  retire  to  your 
closet,  and  there,  where  none  but  God  sees,  do  you  delight 
to  say,  "  Our  Father  which  art  in  heaven  ?"  Do  you  feel 
that  reverence — that  confidence — that  love — that  gratitude, 
which  you  are  under  obligations  to  exercise  towards  Him, 
who  has  given  you  being,  and  his  Son  for  your  ransom  ? 

If  not,  as  yet,  let  me  press  you  to  a  duty  paramount  to 
all  others.  A  duty  ?  Yes !  that  indeed !  but  also  a  privi- 
lege beyond  all  others  in  value  on  these  mortal  shores !  Let 
me  open  up  to  you  a  source  of  joy,  which  pours  forth  waters 
more  pure  and  refreshing  than  any  earthly  fountain  can  do. 
"Our  Father  in  heaven !" — Let  me  be  able  to  say  that  in 
truth,  and  he  own  the  relationship — what  more  can  I  want? 
I  am  sure  of  his  presence — his  love — his  protection.  I  know 
then,  "  He  will  guide  me  with  his  counsel,  and  afterwards 
receive  me  to  glory."  I  shall  have  peace  here,  and  fullness 
of  joy  hereafter.  A  Father's  blessing  on  earth,  and  a  Fa- 
ther's love  in  heaven.  Is  not  that  enough  ?  Do  I  hear  you 
say, 

My  God! — O  could  I  make  the  claim — 

My  Father,  and  my  Friend ! 
And  call  thee  mine,  by  every  name, 

On  which  thy  saints  depend! 

Is  this  your  wish  ?  Why  not,  then,  call  him  so  ?  Can 
you  tell  me  what  forbids  ? 


248  BIBLE     HISTORY 


MATTHEW. 

LORD'S    PRAYER. 
"Hallowed  be  thy  name."— iJfaf.  vi.  9. 

Of  the  six  petitions,  which  the  Lord's  Praj^er  contains,  the 
first  three  have  reference  to  the  glory  of  God,  or  the  honor  of 
the  Divine  Character.  Our  Savior  gave  his  Father's  honor 
this  prominence,  because  of  its  supreme  importance.  God  is 
incomprehensibly  above  and  beyond  the  highest  of  his  crea- 
tures. His  perfections  are  infinite.  Gabriel  has  not  yet  even 
conceived  of  the  length  and  breadth,  the  height  and  depth, 
either  of  the  v^^isdom,  power,  holiness,  or  love  of  his  Maker. 
How  comparatively  narrow  and  confined  are  the  views  of 
man  on  this  footstool !  Yet,  Jesus  has  taught  us  to  look  up — to 
call  God,  the  Infinite  God, "  our  Father" — and  then  to  honor 
and  reverence  Him  as  such,  according  to  our  several  ability, 
by  saying,  in  all  our  addresses  to  Him,  "  Hallowed  be  thy 
name." 

The  Greek  word,  translated  hallow^  is  elsewhere  translated 
sanctify^  which,  in  its  primary  signification,  means  to  make 
holy,;  and  in  a  secondary  use,  to  treat  that  which  is  holy,  as 
holy,  or  to  honor  it  as  such.  Applied  to  God,  it  denotes  that 
we  are  to  sanctify  the  Lord,  or  to  render  to  him  the  honor 
and  reverence  due  his  holy  name :  i.  e.  we  are  to  think  of 
him,  feel  towards  him,  and  conduct  in  reference  to  his  wishes 
and  authority,  in  a  manner  becoming  the  sanctity  of  his  in- 
finite and  exalted  perfections. 

In  offering  our  petitions,  due  care  should  be  observed  as  to 
the  use  of  the  divine  name.  Such  was  the  reverence  of  the 
Hebrews,  that  in  reading  the  Scriptures,  whether  in  public 
or  in  private,  they  never  pronounced  the  word  Jehovah ;  but 


OF      PRAYER.  249 

wherever  that  term  occurred,  they  substituted  the  word  Ado- 
nai,  the  Ahnighty.  This  we  are  not  required  to  do,  by  the 
most  profound  reverence  of  the  Infinite  God :  but  we  are 
bound  not  make  too  frequent  mention  of  the  divine  name,  not 
even  in  prayer,  and  always  with  due  veneration  and  solem- 
nity. God  is  great ;  glorious  in  his  holiness ;  fearful  in  his 
praises ;  and  ever  jealous  of  his  honor.  The  writer  has 
known  some  ministers,  and  not  a  few  lay-brethren,  who  made 
mention  of  the  divine  name,  in  almost  every  sentence  of  the 
prayers  they  uttered.  This  is  always  painful.  It  savors  of 
irreverence.  Its  tendency  is  to  lessen  our  respect  for  the 
Divine  Being,  and  must  ever  exercise  an  unhappy  influence 
upon  unsanctified  minds — especially  upon  youth. 

It  is  doubtless  proper  to  use,  on  suitable  occasions,  any  of 
the  divine  names  in  addressing  God :  but  it  is  worthy  of 
remark,  that  in  every  instance  in  which  Jesus  addresses  God 
in  prayer,  he  does  it  by  the  tender  appellation  of  "  Father."* 
This  is  intimate  indeed  ;  but  it  is  honorable,  reverent,  delight- 
ful. "  Now  are  we  the  sons  of  God."  And  why  should 
children,  adopted,  as  we  have  been,  for  Jesus'  sake,  and  all 
made  one  with  him,  not  imitate  him,  and  call  God, "  Father," 
also? 

My  Father — God  !  how  sweet  the  sound ! 

How  tender,  and  how  dear ! 
Not  all  the  harmony  of  heaven 

Could  so  delight  the  ear. 

We  should  offer  this,  and  similar  petitions,  with  due 
humility. 

In  the  sight  of  Him  that  sitteth  upon  the  throne,  what  are 
we  ?  Dust !  ashes  !  nothing  !  But,  besides  this,  we  are 
poor,  miserable,  vile,  by  reason  of  sin.  And,  yet,  God  in- 
vites and  encourages  us  to  come,  and  make  known  our  wants  ; 
confess  our  sins-;  and  plead  for  blessings  for  time  present  and 
to  come.     Nay,  he  considers  himself  honored  by  our  confi- 

Matt.  27 :  46,  if  considered  as  a  prayer,  is  an  exception. 


250  BIBLE     HISTORY 

deuce ;    and  honored  bj   our  sincere   and  humble  praise. 
"  Whoso  ofFereth  praise,  glorifieth  me." 

How  befitting,  then,  that  to  veneration  we  add  the  pro- 
roundest  humihty  in  all  our  supplications.  Oh  !  how  high — 
holy — glorious  is  that  God  whom  we,  unseen,  adore ! 

Had  I  a  glance  of  thee,  my  God  ! 

Kingdoms  and  men  would  vanish  soon ; 
Vanish,  as  though  I  saw  them  not, 

As  a  dim  candle  dies  at  noon  ! 

How  is  it  in  that  world  where  God  is  seen  in  unclouded 
majesty  ?  Isaiah  tells  us :  "  In  vision,  he  saw  the  Lord 
sitting  upon  a  throne,  high  and  lifted  up,  and  the  train  of  his 
robe  filled  the  temple.  Above  him  stood  the  seraphim. 
Each  one  of  them  had  six  wings.  With  two,  he  covered 
his  face :  with  two,  he  covered  his  feet :  and  with  two,  he  did 
fly.  And  this  one  called  to  this  one  alternately,  and  said : 
Holy,  holy,  holy,  Jehovah  of  hosts !  All  the  earth  is  full  of 
his  glory.  And  the  foundations  of  the  threshold  were 
shaken  with  the  voice  of  him  that  cried,  and  the  house  was 
filled  with  smoke.  And  I  said.  Woe  is  me.  I  am  undone, 
for  I  am  a  man  of  polluted  lips,  and  in  the  midst  of  a  people 
of  polluted  lips  do  I  dwell,  for  my  eyes  have  looked  upon  the 
king — upon  Jehovah  of  hosts."  Here  is  the  blending  of 
humility  and  reverence.  Here,  covering  their  faces  in  token 
of  humihty,  the  seraphim  hallow  the  name  of  the  Lord  by 
crying.  Holy,  holy,  holy  Jehovah  of  hosts ! 

If  such  pure  and  exalted  beings  evince  emotions  so  deep, 
at  the  sight  of  God  in  his  glory ;  if  they  must  vail  their 
faces  expressive  of  the  humility  and  reverence  of  their  in- 
most soul :  How  should  we  feel  ? — how  should  we  bow 
before  the  footstool,  in  supplications  to  Jehovah  of  hosts ! 
Is  there  a  greater  wonder  in  the  universe,  than  that  God 
should  invite  and  urge  poor,  sinful,  dependent  man  to  com- 
munion with  him '?     Yet, 


OF     PRAYER.  25i 

He,  Lord  of  all  the  worlds  above, 

Stoops  to  converse  with  you ; 
And  lays  his  radiant  glories  by. 

Your  friendship  to  pursue. 

If  we  would  offer  this  petition  acceptably,  we  must  honor 
God  in  our  daily  walk  and  conversation. 

We  must  love,  feel,  speak,  act,  as  we  pray.  Men  who 
habitually  pray,  seldom  dishonor  God  by  a  profane  use  of  his 
name  ;  but  they  may  dishonor  him,  and  do  dishonor  him,  if 
they  are  not,  on  all  proper  occasions,  ready  to  espouse  his 
cause  and  to  defend  his  truth.  I  have  known  men,  and  pro- 
fessing men,  who  often  doubtless,  perhaps  daily,  said,  while 
bending  at  the  footstool:  "Hallowed  be  thy  name,"  who  had 
not  moral  courage  sufficient  to  rebuke  profanity  when  ut- 
tered in  their  presence.  And,  yet,  in  a  life  of  half  a  century, 
the  writer  has  personally  never  known  the  instance  in  which 
a  profane  person  was  rebuked  in  kindness^  and  apart  from 
sinful  companions^  when  the  rebuke  was  not  well  received. 
Generally,  the  folly  and  guilt  of  the  practice  is  readily  ad- 
mitted ;  and  sometimes  God  honors  his  faithful  friends  by 
making  them  instrumental  in  converting  those  who  blas- 
pheme, into  those  who  honor  and  exalt  His  name. 

'-  Sir,"  said  the  late  Dr.  Mason,  to  a  stage-coach  compan- 
ion, who  had,  for  several  miles,  been  swearing  profanely — 
"  Sir,"  said  he,  taking  him  by  the  arm  when  they  stopped, 
and  asking  the  favor  of  his  company  in  a  short  walk — "  I 
have  not  the  honor  of  your  acquaintance,  but  I  perceive  that 
your  habits  and  feelings  are  those  of  a  gentleman,  and  that 
nothing  can  be  more  repugnant  to  your  wishes,  than  giving 
unnecessary  pain  to  any  of  your  company."  The  stranger 
started,  and  replied :  "  Most  certainly,  sir !  I  hope  I  have 
committed  no  offense  of  that  sort." 

"  You  will  pardon  me,"  repUed  the  Dr.,  "  for  pointing  out 
an  instance  in  which  you  have  not  altogether  avoided  it." 

"  Sir,"  said  he,  "  I  shall  be  much  your  debtor  for  so  friendly 


252  BIBLE      HISTORY 

an  act ;  for,  upon  my  honor,  I  cannot  imagine  in  what  I  have 
transgressed." 

"  If  you,  sir,"  continued  the  former,  ''  had  a  very  dear 
friend,  to  whom  you  were  under  unspeakable  obhgations, 
should  you  not  be  deeply  wounded  by  any  disrespect  to  him^ 
or  even  by  hearing  his  name  introduced,  and  used  with  a  fre- 
quency of  repetition  and  a  levity  of  air,  incompatible  with  the 
regard  due  to  his  character  ?" 

'  Undoubtedly,  and  I  should  not  permit  it !  But  I  know 
not  that  I  am  chargeable  with  indecorum  to  any  of  your 
friends." 

"  Sir,  my  God  is  my  best  friend,  to  whom  I  am  under 
infinite  obligations.  I  think  you  must  recollect  that  you 
have  very  frequently,  since  we  commenced  our  journey,  taken 
his  name  in  vain.  This  has  given  to  me,  and  to  others  of 
the  company,  excruciating  pain." 

"  Sir,"  answered  he,  with  very  ingenuous  emphasis,  "  I 
have  done  wrong.  I  confess  the  impropriety.  I  am  ashamed 
of  a  practice  which,  I  am  sensible,  has  no  excuse :  but  I 
have,  imperceptibly,  fallen  into  it,  and  I  really  swear  without 
being  conscious  that  I  do  so.  I  will  endeavor  to  abstain  from 
it  in  future ;  and,  as  you  are  next  to  me  on  the  seat,  I  will 
thank  you  to  touch  my  elbow  as  often  as  I  trespass."  This 
was  agreed  upon:  the  horn  sounded,  and  the  travelers  re- 
sumed their  places. 

In  the  space  of  four  or  five  miles,  the  officer's  elbow  was 
jogged  every  few  seconds.  He  always  colored,  but  bowed, 
and  received  the  hint  without  the  least  symptom  of  displeas- 
ure :  and  in  a  few  miles  more,  so  mastered  his  propensity  to 
swearing,  that  not  an  oath  was  heard  from  his  hps  for  the 
rest,  which  was  the  greater  part  of  the  journey.* 

How  many,  like  this  officer,  are  guilty  of  taking  the  name 
of  the  holy  and  glorious  God  in  vain — daily — hourly — and 
almost  every  moment!     And  shall  the  friends  of  God  keep 

•  Christian  Magazine,  vol.  ii.  p.  315. 


OF     PE-AYEFw.  253 

silence?  Shall  they,  who  daily  pray:  "Hallowed  be  thy 
name,"  excuse  themselves  from  rebuking  the  profane,  on  the 
ground  that  they  have  no  such  duty  to  discharge  ? — or  that 
it  will  subserve  no  good  purpose  7  That  duty  is  imperative  ; 
it  should  be  discharged  kindly — wisely ;  but  never,  when  it 
can  be  done  prudently,  should  it  be  omitted.  And  it  will 
ordinarily  v/ork  for  the  good  of  the  offender.  It  may  even 
reform  him.  It  may  awaken  him  to  a  sense  of  his  guilt,  and 
lead  him  to  praise  his  Maker  with  that  tongue,  which,  may 
be,  for  years,  has  been  full  of  blasphemy.  It  were  worth  a 
diadem — one  diadem  ? — it  were  worth  all  the  diadems  which 
earthly  monarchs  have  worn,  or  shall  ever  wear,  to  make  one 
such  conquest. 


MATTHEW. 

LORD'S    PRAYER. 
Thy  kingdom  come.— Matt.  vi.  10. 

The  kingdom  of  God  extends  over  the  universe  of  matter 
and  mind.  There  is  not  that  world  that  rolls  in  space — nor 
that  ocean,  whose  waters  wash  different  and  distant  conti- 
nents— nor  that  river,  nor  mountain,  nor  tree,  nor  flower,  nor 
atom,  either  here  or  in  worlds  remote,  that  is  not  the  work- 
manship of  God,  and  under  the  government  of  his  laws.  In 
all  the  departments  of  life,  too,  from  the  humblest  insect,  up 
through  the  various  ranks  of  the  intelligent  creation — man, 
angels,  archangels,  principalities,  powers — God  is  the  crea- 
tor, and  the  omniscient  and  omnipotent  governor.  Not  even 
the  workers  of  iniquity  can  hide  themselves  from  His  pres- 
ence, nor  can  the  powers  of  darkness  claim  exemption  from 
His  control.  Such  is  the  kingdom  of  God,  in  the  large  or 
universal  sense. 

22 


254  BIBLE     HISTORY 

But  there  is  another  kingdom,  more  limited,  which  haa 
been  set  up  in  this  world,  and  which  God  regards  with  infi- 
nite favor.  It  is  often  brought  to  view  in  the  Scriptures,  and 
is  there  variously  designated,  as  "the  kingdom  of  heaven" — 
"the  kingdom  of  Christ" — "the  kingdom  of  God." 

This  kingdom  was  the  subject  of  prophecy  for  ages  before 
Christ  appeared  on  earth.  But,  at  length,  in  the  fullness  of 
time,  he  came ;  gathered  to  his  standard  a  few  followers  ; 
instructed  them  as  to  the  character  which  his  subjects  must 
sustain,  and  as  to  the  principles  by  which  their  conduct  must 
be  regulated ;  and  then,  having  laid  down  his  life  for  them, 
he  rose  in  triumph :  and,  commissioning  them  to  go  forth, 
and  extend  his  kingdom  throughout  the  world,  he  himself 
departed  to  his  mediatorial  throne  in  the  heavens,  to  aid  them 
in  making  their  conquests  over  the  sons  of  men,  and  in  gath- 
ering all  nations  to  his  standard. 

The  subjects  of  this  kingdom  are  embodied  in  the  Chris- 
tian church.  They  live  in  different  countries  ;  under  differ- 
ent human  governments  ;  speak  different  languages,  and 
observe  different  customs.  But  as  to  cardinal  or  funda- 
mental truths,  they  have  one  faith ;  and  as  to  conduct,  they 
are  governed  by  the  same  great  principles.  They  have  one 
king,  Jesus  Christ;  one  aim,  his  glory;  one  spirit,  humble- 
ness of  mind ;  one  law  of  kindness,  love ;  one  object,  the 
subjugation  of  the  world  to  the  Redeemer;  and  one  result  of 
their  conflicts,  trials,  and  toils :  a  common  inheritance  in  the 
kingdom  of  glory. 

The  Church,  or  kingdom  of  Christ,  was  small  in  its  begin- 
ning. It  has  been  enlarging  for  eighteen  hundred  years :  it 
has  made  some  noble  conquests.  Jesus  has  called  to  his 
service  not  a  few,  in  whose  bosoms  has  burned  the  love  of 
God,  and  who  have  made  successful  assaults  upon  the  pow- 
ers of  darkness  and  the  enemies  of  the  Cross.  There  were 
Paul  and  his  companions ;  there  were  Luther  and  his  coad- 
jutors ;  and,  in  later  times,  hundreds  of  faithful  missionaries 


OF      PRAYER,  255 

and  thousands  of  godly  ministers  and  laymen,  who  have 
been  abroad  in  the  field ;  and  they  have  pulled  down  many 
a  stronghold  of  Satan,  and  added  many  to  the  standard  of 
Jesus.  But  there  is  much  territory  yet  to  be  possessed. 
The  god  of  this  world  still  holds  his  iron  sway  over  hundreds 
of  millions ;  but  he  is  destined  to  be  circumscribed,  until  at 
last  God  will  himself  make  the  proclamation :  "  Zion !  thy 
warfare  is  accomplished!"  "the  kingdoms  of  this  world  have 
become  the  kingdoms  of  our  Lord  and  Saviour  Jesus  Christ." 
Yes  :  blessed  be  God ! — 

Jesus  shall  reign  where'er  the  sun 
Does  his  successive  journeys  run; 
His  kingdom  stretch  from  shore  to  shore, 
Till  moon  shall  wax  and  wane  no  more. 

But  how  is  this  glorious  era  to  be  reached  ? — this  blessed 
change  in  man's  condition  to  be  accomphshed  ? 

There  are  various  instrumentalities,  which  the  King  of 
Zion  has  and  will  continue  to  employ.  The  Bible  must  be 
sent  forth :  knowledge  must  be  diffused :  the  flood-gates  of 
vice  closed :  Missionaries,  in  panoply  complete,  dispatched 
by  hundreds  and  thousands,  to  every  nation  on  the  globe. 

And  is  this  all  ?  All ! — No  :  there  is  one  instrumentality 
more  efficient,  if  I  may  so  say,  than  all  yet  named :  That 
instrumentality  is  prayer.  On  this  subject,  Jesus  has  given 
direction— a  laconic  direction  ;  but  it  will  stand,  while  there 
is  one  nation  yet  unchristianized,  or  one  heart  unsubdued 
among  all  this  world's  population,  as  a  commanding  duty  ot 
the  Church  of  Jesus  Christ.  Surely,  that  duty  is  pressing 
now,  with  the  weight  of  Atlas,  upon  the  friends  of  Imman- 
uel  and  the  friends  of  souls.  Yes :  from  every  sanctuary, 
from  every  missionary  station,  from  every  social  prayer- 
meeting,  from  every  closet,  from  every  Christian's  heart, 
should  ascend  the  prayer— daily,  hourly— "  thy  kingdom 
come'" 


256  BIBLE     HISTORY 

Arm  of  the  Lord,  awake !  awake ! 
Put  on  thy  strength— the  nations  shake! 
Now  1st  the  world,  adoring,  see 
Triumphs  of  mercy  wrought  by  thee. 

Say  to  the  heathen,  from  thy  throne, 
"  I  am  Jehovah!  God  alone !" 
Thy  voice  their  idols  shall  confound, 
And  cast  their  altars  to  the  ground. 

But  while  we  give  this  prominence  and  importance  to 
prayer,  let  not  the  friends  of  Jesus  think  that  prayer  is  all. 
Far  from  it.  Each  professor  of  the  gospel  should  make  a 
more  perfect  consecration  of  his  heart  to  God.  He  should 
feel  more  and  more  his  duty  to  his  Lord,  and  more  and  more 
the  value  of  souls.  How  can  that  man  pray  sincerely  and 
affectionately  for  the  triumph  of  the  truth  over  others,  when 
he  does  not  wish  his  own  heart  to  come  under  the  full  influ- 
ence of  it !  How  can  he  have  the  love  of  God  supreme 
in  his  soul,  and  not  wish  that  love  pervading  the  bosom  of 
others?  or  how  can  he  pray  in  sincerity  for  these,  when,  of 
his  hundreds,  and  perhaps  thousands,  he  has  nothing  to  con- 
tribute to  the  treasurj^  of  the  Lord  !  When  Jesus  directs  his 
disciples  to  pray,  "  Thy  kingdom  come,"  he  expects  them  to 
do  more  than  simply  utter  the  words  :  something  more  must 
be  done,  or  the  heathen  will  not  be  converted.  Christ  will 
not  himself  preach,  nor  will  he  provide  funds,  by  any  coinage 
•  of  money,  to  sustain  missionaries  in  the  field.  This  duty  he 
has  committed  to  his  Church :  and  when  they  act  in  accord- 
ance with  their  Master's  wishes  and  injunctions,  they  will 
put  in  requisition  every  instrumentality,  and  then  add  that 
other  and  mighty  auxiliary — prayer. 

And  when  in  these  respects  the  Church  shall  do  her  duty 
— her  whole  duty — each  one  coming  up  "to  the  help  of  the 
Lord  against  the  mighty,"  then  will  come  a  day  which  has 
as  yet  only  dawned  upon  this  guilty  world.  Then — in  all 
its  fullness,  and  in  all  its  glory — 


OF      PRAYER.  257 

Then  shall  that  kingdom  come 

Among  our  fallen  race, 
And  all  the  earth  become 
The  temple  of  his  grace : 
Whence  pure  devotion  shall  ascend, 
And  songs  of  praise,  till  time  shall  end. 


MATTHEW. 


LORD'S     PRAYER. 


Thy  will  be  done  in  earth  as  it  is  in  heaven.— 7lia«.  vi.  10. 

Let  us  enter  upon  the  inquiry :  '•  How  is  the  will  of  God 
done  in  heaven  ?" 

It  is  done  cheerfully. 

"It  is  the  very  natural  motion  of  glorified  spirits,"  says 
the  excellent  Leighton,  "  to  be  acted  and  moved  by  the  will 
of  God.  '  They  excel  in  strength,'  -says  the  Psalmist,  '  and 
do  his  commandments  ;'  they  have  no  other  use  for  all  their 
strength  ;  that  is  the  proper  employment  of  it."  They  love 
to  do  the  will  of  God,  because  it  is  His  will ;  and,  no  sooner 
is  that  will  expressed,  than  all  heaven  moves  towards  the 
object  sought,  as  naturally  and  spontaneously  as  the  planet 
moves  around  its  primary.  There  are  no  murmurings,  nor 
disputings,  nor  repinings  ;  no  wishes,  felt  or  expressed,  that  a 
duty  assigned  to  one  had  been  assigned  to  another.  Nor  is 
there  ever  any  reluctance  felt  to  enter  upon  the  service  at  the 
time  appointed.  No  private  business — no  selfish  plan  inter- 
venes, to  postpone  the  divine  work  for  a  single  moment. 
Each  one  is  ever  at  his  post.  Each  one  is  ready  to  lift  his 
wing,  and  fly  unto  the  uttermost  parts  of  the  world  and  the 
universe,  saying,  in  every  step  of  his  onward  progress,  "  I 
delight  to  do  thy  will,  O  my  God  1" 

It  is  done  unanimously  and  harmoniously. 
22* 


258  BIBLE      HISTORY 

W-e  again  adopt  the  language  of  Leighton :  "  There  is 
neither  an  evil  eye  of  envy  among  them,  nor  a  lofty  eye  of 
pride,  whatsoever  degrees  there  may  be  among  them  in  their 
stations  and  employments.  The  lesser  do  not  envy  the 
greater,  nor  the  greater  despise  the  less  ;  and  the  reason  is, 
because  they  are  all  so  wholly  taken  up,  and  so  strongly 
united,  in  this  joint  desire  of  doing  the  will  of  God."  One 
spirit  pervades  the  whole ;  one  law  is  written  upon  their 
hearts.  Gabriel  never  declines  a  service  because  it  is  be- 
neath him ;  and  the  smallest  and  weakest  angel  and  saint 
never  object  because  the  service  is  too  hard. 

It  is  done  uninterruptedly. 

The  heavenly  inhabitants  need  no  sleep — no  rest ;  for  they 
experience  no  fatigue.  They  are,  therefore,  always  abroad 
in  the  field  of  duty,  praising  God  in  his  temple,  or  studjang 
his  works,  or  ministering  to  the  heirs  of  salvation,  or  out  on 
some  errand  in  some  distant  world,  or  in  some  remote  region 
of  space.  They  never  need  to  pause,  unless  it  be  to  admire 
the  wisdom  and  glory  of  God ;  never  need  to  suspend  their 
labors,  unless  it  be  to  inquire,  "Lord,  what  further  can  I  do?" 
"  The  chain  of  their  obedience,"  as  one  observes,  "  is  never 
broken ;  but  link  after  link  of  bright  acts  is  added  to  that 
chain,  stretching  on,  from  the  moment  of  their  being  in 
heaven,  through  eternal  ages."  "  They  serve  Him  day  and 
night  in  his  temple." 

It  is  done  submissively. 

Angels,  and  spirits  of  just  men  made  perfect,  are,  by  no 
means,  perfect  in  knowledgj^,  whatever  they  may  be  in  spirit. 
An  infinite  distance  stretches  between  them  and  the  infinite 
wisdom  of  God.  Not  Gabriel,  nor  his  companions — those 
elder  sons  of  creation — not  Abel,  nor  Noah,  nor  Abraham — 
those  early  pioneers  to  glory — yet  comprehend  much  of 
the  ways  of  God.  How  should  they  ?  They  are,  indeed, 
learning,  and  have  been  learning  with  ease  and  joy;  drinking 
at  the  fountains  of  wisdom  and  knowledge  for  ages ;  yet 


OF     PRAYER.  259 

how  much  must  they  still  take  on  trust!  They  may" be 
called  to  perform  services  for  the  Church ;  for  the  inhabit- 
ants of  other  worlds — the  object  and  influence  of  which  may 
lie  in  impenetrable  darkness ;  they  may  be  required  to  do 
acts,  which  will  tell  on  distant  ages,  and  distant  and  yet 
unborn  millions,  yet  their  readiness  is  instant.  They  know 
it  is  not  for  them  curiously  to  pry  into  the  secrets  of  the 
Lord  Almfg-hty,  but  to  fulfill  his  pleasure,  as  well  when  the 
final  cause  is  shrouded  in  darkness,  as  when  God  pours  upon 
it  the  light  of  a  meridian  sun.  Earth  sometimes  gives  a 
beautiful  illustration  of  the  manner  in  which  things  are  done 
in  heaven.     The  following  is  an  example : 

"  Some  little  Sabbath-school  girls  were  once  questioned  in 
respect  to  the  petition  of  the  text,  'What  is  to  be  done?' 
'God's  will,'  was  the  answer.  'Where?'  'On  earth.' 
'How?'  'As  it  is  in  heaven?'  'And  how  do  the  angels 
in  heaven  do  it  'V  '  They  do  it  immediately,'  said  one. 
'Actively,'  said  another.  'Unitedly,'  replied  a  third;  and 
then  there  was  a  pause.  At  length,  a  little  girl  arose, 
and  said :  '  Why,  sir,  they  do  it  without  asking  any 
questions !' 

Thus,  the  will  of  God  is  done  in  heaven  cheerfully,  unani- 
mously and  harmoniously,  uninterruptedly  and  submissively ; 
or,  as  said  the  little  Sabbath-school  girl,  "without  asking 
any  questions  :"  and  when  we  offer  the  petition,  "  Thy  will 
be  done  in  earth  as  it  is  in  heaven,"  we  pray  that  here, 
among  the  children  of  men,  among  all  nations,  by  every 
individual,  it  may  be  done  in  like  manner. 

And  why  should  we  not  thus  pray  ?  Is  it  replied,  that 
we  can  scarcely  hope  that  our  individual  prayers  can  have 
the  effect  to  influence  God  thus  to  move  upon  the  hearts  of 
every  individual!  But  away  with  such  an  objection!  Has 
not  Christ  enjoined  such  prayer?  Are  not  his  authority  and 
injunction  sufficient  ?  Besides,  if  all  the  pious  so  pray,  in 
the  closet,  in  the  family,  in  the  public  assembly,  who  can  say 


260  BIBLE     HISTORY 

that  God  may  not  consistently,  at  so  wide  and  universal  a  call, 
bless  every  son  and  daughter  of  Adam  ?  Who  will  say  that 
the  humble  and  fervent  prayer  of  one  righteous  man  may  not 
avail  for  a  blessing  upon  a  world !  But  Christ  has  so  en- 
joined. This  is  reason  sufficient  for  the  sincere,  and  humble, 
and  obedient  disciple. 

How  agreeable  to  the  holy  and  benevolent  heart  so  to 
pray !  Every  such  heart  cannot  but  wish  that  the  will  of 
God  may  be  done.  It  desires  that  God  may  be  thus  honored 
by  his  creatures.  It  feels — it  knows  that  that  will  is  right. 
It  knows  that  from  such  holy  and  perfect  obedience  springs 
the  happiness  of  heaven  above.  It  knows  that  such  obedi- 
ence would  transform  every  moral  desert  into  an  Eden  ;  our 
sinful  and  ungodly  world,  into  a  heaven  below.  The  will  of 
God  universally  done  here,  our  prison-houses  and  dungeons 
would  soon  be  demolished ;  fraud,  rapine,  lust,  and  murder 
would  be  unknown  ;  the  gibbet  and  the  gallows  would  be 
raised  no  more  ;  and  no  more  would  be  seen  garments  rolled 
in  blood.  The  wife,  abused  and  forsaken,  would  hght  once 
more  the  lamp  of  joy  within  her  habitation  ;  and  the  squalid 
orphan,  stript  of  its  support  by  grinding  avarice,  would  sing 
again,  as  when  happy,  around  the  paternal  fireside. 

What  a  commission  has  Christ  given  to  his  followers ! 
to  the  Church,  which  he  has  purchased  with  his  own  blood} 
What  a  sublime  and  glorious  object  is  set  before  us  !  Let 
us  contribute  to  such  a  consummation  as  much  as  lies  within 
our  power.  If  prayer  will  help  accomplish  it,  let  us  pray. 
If  sacrifice,  self-denial,  let  us  toil,  and  deny  ourselves.  There 
have  been  mighty  objects  set  before  men  in  the  past  history 
of  the  world,  but  none  so  glorious  as  that  of  bringing  all 
hearts  in  unison  with  those  above.  In  those  vast  schemes, 
only  the  great  and  honorable  could  bear  a  part,  as  they  only 
were  expected  to  reap  the  glory ;  but  in  this  of  making  earth 
like  heaven — men  obedient  to  the  will  of  God,  as  are  saints 
and   angels — the  humblest  disciple  of  Jesus   may  be  as 


OF     PRAYER.  261 

efficient  as  the  most  distinguished ;  and,  blessed  be  God,  not 
one,  whether  high  or  low,  known  or  obscure,  will  lose  his 
reward. 


MATTHEW. 

LORD'S     PRAYER. 
Give  us  this  clay  our  daily  bread.— Matt.  vi.  11, 

There  have  been  those  who  have  affected  to  think  it 
"  beneath  the  exalted  and  spiritual  business  of  prayer,"  to  be 
daily  inviting  the  attention  of  the  great  Jehovah  to  our  tem- 
poral wants  ;  and  inconsistent  with  those  holy  desires,  which 
should  ever  characterize  the  Christian,  to  be  thinking  of 
"  what  we  shall  eat,  or  what  we  shall  drink,  or  wherewithal 
we  shall  be  clothed."  And  undue  anxiety,  in  regard  to  these 
matters,  is  beneath  rational  and  immortal  beings.  We  may, 
perhaps,  wonder 

Why  a  clod  of  earth  was  designed 
To  inclose  a  heavenly  star; 

But,  if  we  look  a  little  further,  we  shall  see  sufficient  dis- 
plays in  these  "  earthly  tabernacles  "  to  call  forth  our  admira- 
tion and  praise.  "We  are  fearfully  and  wonderfully  made." 
Why  not  cherish  a  frame  which  God  has  deemed  wise  to 
create,  and  upon  which  he  has  bestowed  so  much  skill  in  its 
workmanship  ?  We  may,  indeed,  say  of  it,  as  has  said  the 
poet: 

Weak  cottage,  where  our  souls  reside — 
This  flesh  a  tottering  wall ; 

And  weak  it  is ;  and  destined,  notwithstanding  all  our  care 
of  it,  not  long  hence,  to  be  taken  down.  And,  indeed,  it  is 
best  that  it  should  be  "  dissolved  ;"  it  is  unworthy,  as  a  per- 


262  BIBLE     HISTORY 

manent  abode,  of  a  soul  washed  in  the  blood  of  Jesus ;  and, 
as  "  flesh  and  blood  cannot  inherit  the  kingdom  of  God,"  it 
is  even  necessary  that  it  should  die.  But,  as  it  contains  the 
elements  of  a  nobler  febric,  and  is  hereafter  to  be  fashioned 
after  Christ's  "most  glorious  body,"  it  should  be  properly 
cared  for,  and  provided  for.  So  Christ  has  himself  decided. 
Daily  are  we  authorized  and  enjoined  to  ask  of  our  heavenly 
Father  all  needful  temporal  mercies  ;  and,  when  granted,  wc 
are  thankfully  to  use  them. 

"*By  bread^  as  the  chief  support  and  staff  of  man's  life,  is 
meant,"  says  Leighton,  "  all  needful  temporal  blessings,  food 
and  raiment,  and  health,  and  peace,  &c. ;  a  blessing  on  the 
works  of  our  calling,  and  the  seasons  of  the  year,  and  all 
our  lawful  temporal  affairs."  And  the  great  reason  why 
we  are  daily  to  pray  for  these  blessings  is,  that  we  daily  need 
them,  and  are  dependent  upon  God  for  them,  "^vcry.good 
and  perfect  gift  is  from  above,  and  cometh  down  from  the 
Father  of  lights."  "He  openeth  his  hand,  and  supplicth  the 
wants  of  every  living  thingJ^ 

There  is,  indeed,  much  practical  unbelief  among  men,  in 
relation  to  this  dependence  upon  God.  The  unsanctified 
heart  does  not  reHsh  the  thought ;  and  the  arrangements  of 
Providence  are  such,  that  men  can,  if  they  please,  shut  their 
eyes  to  the  operations  of  his  hand.  God  has,  indeed,  in 
some  periods  of  the  world,  and  in  relation,  at  least,  to  one ' 
people,  in  contravention  of  the  order  of  nature,  directly  and 
visibly  supplied  man's  temporal  wants.  He  has  rained  bread 
from  heaven,  and  brought  forth  water  from  the  flinty  rock. 
But  this  is  not  common.  Ordinarily,  he  works  by  second 
causes,  and  supplies  our  wants  by  processes,  which  men  arc 
wont  to  forget  are  His  processes,  and  the  results  of  which 
are  as  truly  his,  as  if  he  wrought  miracles  at  the  instant  to 
produce  them. 

The  truth  is,  we  cannot  do  without  God  for  a  moment. 
Let  him  withhold  his  hand,  and,  that  instant,  the  wheels  of 


OF     PRAYER.  263 

nature  stop.  The  winds  of  heaven  would  cease  to  move ; 
the  clouds  would  gather  no  more,  and  no  more  rain  would 
descend  upon  the  earth.  The  springs  would  dry  up ;  the 
grass  in  the  fields  would  perish,  and  the  cattle  upon  our  hills 
would  die.  Not  another  field  would  wave  with  its  yellow 
harvest ;  and  not  another  corn-sheaf  be  gathered  into  the 
garner. 

But,  far  more  than  this,  God  may  continue  the  established 
laws  of  nature,  and  still  our  dependence  is  complete.  Our 
barns  may  be  filled,  and  the  lightning  may  burn  them.  Our 
coffers  may  overflow,  and  some  thief  may  rob  them.  Our 
habitations  may  be  warm  and  comfortable,  and  some  tempest 
may  raze  them  to  their  foundation.  Our  vessels  may  come 
richly  freighted  to  our  harbors,  and  there  the  storm  may  sink 
them.  There  is  not  that  temporal  blessing,  which  we  value, 
which  God  cannot,  by  one  turn  of  his  providence,  take 
away.  There  is  not  that  temporal  want  which  he  cannot 
supply ;  nor  any,  which,  if  supplied,  must  not  proceed  from 
his  bountiful  hand. 

Such  being  our  dependence,  is  it  not  befitting  that  we 
should  acknowledge  it  1  If  our  daily  blessings  proceed  from 
God,  is  it  not  right  that  we  should  daily  ask  them  at  his 
hand,  and  daily  express  our  gratitude  for  them  ? 

The  spirit  of  the  petition  evidently  imports,  that  we  should 
be  moderate  in  our  desires  for  earthly  good.  "  All  the  other 
petitions,"  says  an  old  writer,  "  are  for  things  spiritual ;  and 
but  one  for  temporals.  Those  that  regard  the  glorj^  of  God 
are  three  to  one  with  it ;  and  those  that  concern  our  own 
spiritual  good,  two  to  one."  We  may  ask  for  bread ;  for 
that,  which,  according  to  the  conditions  of  humanity,  are 
essential  for  our  support,  but  we  are  not  permitted  to  ask  for 
luxuries  and  superfluities.  If  God  gives  us  earthly  blessings, 
more  in  number,  and  of  greater  value,  we  should  use  them 
as  not  abusing  them  :  if  he  withhold  them,  we  have  no  right 
to  murmur  or  repine.     Says  an  apostle :  "  Having  food  and 


264  BIBLE    HISTORY 

raiment,  let  us  therewith  be  content."  These  are  all  that  we 
absolutely  require.  Riches,  coveted  and  idoHzed  as  they 
frequently  are,  often  prove  a  hindrance  to  the  Christian  in 
his  preparation  for  that  world  of  hohness  to  which  he  is 
bound.  Cautious  should  the  children  of  God  be,  in  coveting 
that  which  has  so  often  proved  a  snare ;  and  which,  in  the 
sequel,  has  pierced  many  through  with  sorrow. 

There  is  still  another  thought  connected  with  this  subject, 
which  has  often  been  brought  to  view  in  these  pages,  viz : 
that  prayer  for  blessings  does  not  supersede  the  necessity  of 
labor  to  obtain  them.  The  rule  is,  to  pray  for  them  as  if 
they  were  altogether  the  gift  of  God ;  and  to  labor  for  them 
as  if  their  supply  depended  entirely  upon  ourselves.  Nor  is 
there  inconsistencj^  in  this.  God  provides  us  with  wheat ; 
but  we  must  sow  and  cultivate  it.  He  clothes  us  ;  but  we 
must  rear  the  sheep,  whose  fleece  forms  our  raiment.  He 
causes  the  springs  to  run  among  the  hills  ;  but  we  must  dig 
our  wells,  and  raise  water  therefrom. 

But,  passing  from  the  consideration  of  things  temporal,  to 
things  spiritual  and  eternal ;  from  the  body  to  the  soul,  as 
we  should  ever  be  readj^  to  do — we  may  well  be  exhorted  to 
pray  more — far  more — for  the  "meat  that  endureth  unto 
life  eternal!"  The  body  will  soon  wear  out,  and  cease  to 
want.  All  that  it  will  need  is  a  few  habihments  for  the 
grave,  and  a  place  of  repose,  after  the  toils  and  trials  of  Hfe. 
But  the  soul  will  live  on !  Its  wants  will  continue  to  increase, 
while  eternal  ages  continue  to  roll. 

Let  us,  then,  while  we  seek  and  pray — as  we  may  seek 
and  may  pray  for  the  comforts  of  life — not  neglect  provision 
for  the  immortal  part  beyond  this  vale  of  tears.  Gain  what 
we  majT-,  we  can  enjoy  but  little,  and  for  only  a  brief  period. 
It  is  the  future  w^hich  claims  our  chief  interest;  it  is  for 
eternity  that  we  should  be  chiefl^y  anxious.  Happy  is  the 
man,  who,  taught  by  the  grace  of  God,  and  by  his  own 
experience  of  the  insufficiency  of  the  world,  can  say: 


OF      PRAYER.  265 

My  soul  forsakes  her  vain  delight, 

And  bids  the  world  farewell ; 
On  things  of  sense,  why  iix  my  sight? 

Why  on  its  pleasures  dwell  1 

There 's  nothing  round  this  spacious  earth, 

That  suits  my  large  desire ; 
To  boimdless  joy  and  solid  mirth 

My  nobler  thoughts  aspire. 

Where  pleasure  rolls  its  living  flood. 

From  dross  and  sense  refined ; 
Still  springing  from  the  throne  of  God, 

And  fit  to  cheer  the  mind. 


MATTHEW. 

LORD'S    PRAYER. 
And  forgive  us  our  debts  as  we  forgive  our  debtors.— Mi«.  vi.  12, 

"  Debt,"  as  generally  used,  is  a  commercial  term,  denoting 
that  which  is  due  from  one  person  to  another ;  or,  that  which 
one  person  is  bound  to  pay  or  perform  to  another,  according 
to  contract,  for  something  which  he  has  had.  As  no  such 
transaction  as  this  exists  between  God  and  man,  the  word 
debt,  in  this  petition,  must  be  taken  in  a  different  sense.  It 
is  obviously  used  in  a  figurative  sense  for  sin,  or  transgres- 
sion. So  Luke  has  it  in  the  parallel  passage,  11:4.  In  the 
fourteenth  and  fifteenth  verses  of  this  chapter,  the  Savior 
uses  the  word  "  trespasses"  as  synonymous  with  debts.  The 
original  word  is  elsewhere  translated  transgressions.  We 
might,  therefore,  read :  "  Forgive  us  our  sins,  or  transgres- 
sions, as  we  forgive  those  who  have  sinned  against  us,  or 
done  us  injury." 

The  term  "forgive,"  in  general,  means   to  overlook  an 
23 


26b  BIBLE     HISTORY 

offense,  and  to  treat  the  oftender  as  not  guilty.  Applied  to 
a  literal  debt,  it  means  to  cancel  that  debt ;  or,  to  release  the 
debtor  from  his  obligation  to  pay.  To  forgive  a  sin,  or  trans- 
gression, is,  as  Leighton  remarks,  "  to  acquit  the  sinner  from 
the  curse,  or  punishment  of  sin,  and  to  restore  him  to  all  the 
rivileges  which  he  had  forfeited  by  his  transgression." 

Now,  when,  and  on  what  terms,  or  conditions,  are  we  thus 
to  forgive  those  who  have  injured  us  ? 

I  answer,  immediately  on  their  giving  evidence  of  peni- 
tence :  "  Forgiveness  implies  that  we  are  restored  to  the  same 
state  of  mind  with  regard  to  the  author  of  an  injury,  as  if 
the  injury  had  never  been  committed.  That  the  forgiveness 
be  complete,  wanting  nothing,  we  should  look  on  him, 
not  only  with  the  same  sense  of  security,  and  the  same  de- 
sires for  his  welfare,  but  with  the  same  moral  complacency, 
as  if  he  were  a  faultless  man  in  respect  to  us  ;  viewing  him 
with  the  same  confidence  and  esteem,  as  if  the  offense  had 
been  blotted  altogether  from  our  recollection  ;  or,  as  if  he  had 
never  been  an  offender."  This  is  the  condition  on  which 
God  forgives  sinners  ;  and  on  no  less,  and  on  no  other  con- 
dition, does  he  ever  forgive.  Penitence  is  required  of  each 
and  every  one,  whether  he  be  young  or  old ;  whether  guilty 
of  few  or  of  many  sins.  "  Repent  or  perish,"  is  a  rule  which 
admits  of  no  alteration.  In  like  manner,  we  are  not  under 
obligation  to  forgive  one  who  has  injured  us,  unless  he  be 
penitent.  In  relation  to  a  literal  debt,  we  are  not  bound  to 
cancel  it,  without  payment.  Yet,  even  here,  we  may  not  be 
overbearing  and  oppressive  ;  we  must  forgive,  or  cancel  it, 
if  it  cannot  be  paid  ;  or,  if  it  will  greatly  distress  a  wife  and 
children,  or  the  widow  and  the  fatherless.  But  it  is  impossi- 
ble to  forgive,  in  the  legitimate  sense  of  that  word,  one  who 
has  wronged  us,  without  the  evidence  of  penitence. 

But  how  are  we  to  treat  such  a  one  as  does  not  give 
evidence  of  penitence  ? 

May  I  injure  him  in  turn?     No.     May  I  persecute  him? 


OF     PRAYER.  267 

No, — by  no  means.  In  certain  cases,  the  good  of  society — 
the  peace  and  welfare  of  community — may  admit,  and  even 
require,  though,  perhaps  rarely,  and  then  never  with  feelings 
of  revenge,  that  I  prosecute  the  man  who  has  done  me 
wrong.  But  I  have  no  right  to  render  evil  for  evil.  I  may 
not  hate  an  enemy,  i.  e.  his  person,  however  much  I  may 
abhor  his  wickedness  ;  but  I  must  love  him,  and  be  ready 
and  anxious  to  do  him  good.  Says  Christ :  "  Love  your  ene- 
mies ;  bless  them  that  curse  you  ;  do  good  to  them  that  hate 
you ;  and  pray  for  them  which  despitefully  use  you  and  perse- 
cute you  ;  that  you  may  be  the  children  of  your  Father,  who 
is  in  heaven ;  for  he  maketh  his  sun  to  rise  on  the  evil  and 
on  the  good,  and  sendeth  rain  on  the  just  and  on  the  unjust." 
And,  says  an  apostle  :  "  If  thine  enemy  hunger,  feed  him  ; 
if  he  thirst,  give  him  drink  ;  for  in  so  doing,  thou  shalt  heap 
coals  of  fire  on  his  head.  Be  not  overcome  of  evil,  but  over- 
come evil  with  good." 

While  such  are  the  inculcations  of  the  gospel,  touching 
our  feehngs  and  conduct  towards  those  who  have  wronged 
us,  it  no  where  enjoins  forgiveness  without  penitence.  On 
the  contrary,  it  makes  the  latter,  a  condition  of  the  for- 
mer. Says  Christ :  "  If  thy  brother  trespass  against  thee, 
rebuke  him  ;  and  if  he  repent^  forgive  him  :  -and  if  he  trepass 
against  thee  seven  times  in  a  day,  and  seven  times  in  a  day 
turn  again,  saying :  I  repent^  thou  shalt  forgive  him."  There 
are,  indeed,  passages,  in  which  the  duty  of  forgiveness  is 
enjoined,  while  the  repentance  of  the  offender  is  not  sijccified 
as  a  condition ;  but  that  condition  is,  of  necessity,  implied ; 
for  it  is  utterly  impossible  that  I  should  have  the  compla 
cency  and  confidence  in  one  who  has  done  me  wrong,  which 
true  forgiveness  implies,  while  he  is  not  penitent.  Until  he  is 
penitent,  he  rejoices  in  the  wrong  done  ;  and,  therefore,  is 
unworthy  my  confidence.  In  such  a  one,  it  is  impossible  to 
take  delight,  or  to  regard  him  as  if  he  had  never  committed 
the  wrong. 


2G8  BIBLE     HISTORY 

To  sum  up  the  whole — "  the  measure  by  which  we  may 
expect  forgiveness,  is  that  which  we  use  in  reference  to 
others.  But  as  we  are  not  required,  and,  indeed,  cannot  for- 
give, in  the  full  import  of  that  terai,  those  who  have  injured 
us,  without  penitence  on  their  part ;  so  we  are  not  to  expect, 
nor  have  we  a  right  to  ask,  God  to  forgive  us,  without  being 
penitent  ourselves." 

But  there  are  several  things  which  we  are  to  do,  in  refer- 
ence to  those  who  have  injured  us,  or  we  cannot  hope  to  be 
forgiven  of  God.     I  will  mention  but  two : 

1.  We  must  be  willing  to  take  the  lead  in  effecting  a 
reconciliation  with  the  one  who  has  wronged  us. 

Some  might  be  willing  to  forgive,  provided  the  offender 
come  to  them,  and  express  his  penitence.  This  he  should 
indeed  do  ;  but  the  gospel  requires  us  to  make  the  advance, 
if  that  be  necessaiy  ; — "  go  and  tell  him  his  fault," — do  it  in 
the  spirit  of  brotherly  kindness,  and  with  a  sincere  desire  to 
gain  him.  Upon  this  principle,  God  has  acted  in  reconciling 
the  world  unto  himself  While  we  were  yet  enemies,  God 
moved  towards  us  ;  and,  had  he  not  done  so,  not  one  sinner 
would  ever  have  repented  ;  not  one  would  ever  have  been 
reconciled  to  him.  Until  we  are  wilhng  to  imitate  the  divine 
example,  in  reference  to  a  reconcihation  with  the  man  who 
has  injured  us,  we  should  never  offer  the  Lord's  Prayer ; 
especially  the  petition :  "  Forgive  us  our  trespasses,  as  we 
forgive  those  who  trespass  against  us." 

2.  We  must  be  willing  to  make  sacrifices  to  effect  a 
reconciliation. 

God  has  made  one  sacrifice,  the  like  of  which  we  can 
never  make,  in  order  to  break  down  the  wall  of  separation 
between  himself  and  a  world  in  hostihty.  He  has  freely 
given  up  his  Son  for  us  all ;  his  coequal  and  well-beloved 
Son,  to  the  death  of  the  cross.  And  shall  we  not  sacrifice 
our  pride — our  false  honor,  for  so  noble  a  purpose  as  effecting 
a  peace  between   ourselves   and   a  fellow-immortal? — one 


OF     PRAYER.  269 

whom  we  hope  to  meet  in  a  Father's  house  on  high,  and 
with  whom  to  join  in  songs  of  praise  for  ever  and  ever  ?  Is 
this  too  much  ?  But  the  sacrifice,  great  as  we  may  deem  it, 
is  required  ;  and,  if  we  are  not  wilHng  to  make  it,  we  should 
not  hope  for  forgiveness  from  God. 


MATTHEW. 
lord's  prayer. 


And  lead  us  not  into  temptation.— ikfaW.  vi.  13. 

The  Divine  Oracles  have  decided  this  one  important  point, 
thereby  refuting  a  charge  made  by  generation  after  genera- 
tion ;  that,  for  the  purpose  of  leading  men  astray  from  the 
path  of  virtue,  or  inducing  them  to  sin,  God  never  tempts 
them,  either  by  "  putting  evil  into  their  hearts,  suggesting  it 
to  their  thoughts,  or  necessitating  them  to  the  commission  of 
it."  The  perfections  of  God  forbid  it.  Says  the  apostle 
James  :  "  Let  no  man  say,  when  he  is  tempted,  I  am  tempted 
of  God ;  for  God  cannot  be  tempted  with  evil,  neither  tempteth 
he  any  man." 

Temptations  do,  indeed,  exist,  and  even  abound.  We 
meet  them  in  every  path  we  tread,  and  every  society  in  which 
we  mingle.  But  they  are  not  of  divine  origin,  in  any  such 
sense  as  to  impUcate  God  in  the  guilt  of  those,  who  yield  to 
them.  Yet  they  exist,  it  must  be  admitted,  by  divine  permis- 
sion, and  have  the  effect  to  make  trial  of  men's  hearts,  and 
tend  to  discover  what  dispositions  prevail  within  them. 
"  That  I  may  prove  them,  saith  the  Lord,  whether  they  will 
walk  in  my  law  or  no."  God  knows  when  and  where  men 
will  meet  with  temptations,  and  for  wise  reasons  he  allows 
them  to  be  tried  by  them.  But  in  no.  case  does  he,  by  any 
direct  agency  or  influence,  cause  men  to  fall  into  sin  by  yield- 
ing to  them. 

23* 


270  BIBLE     HISTORY 

On  the  other  hand,  the  petition  does  not  authorize  us  to 
pray  God  to  preserve  us  from  all  temptations,  of  every  kind 
and  degree  ]  for  then,  as  an  apostle  says,  we  "  must  needs 
go  out  of  the  world."  No  man  can  spend  a  single  day  in 
discharging  the  common  duties  of  hfe,  or  in  mingling  in  the 
ordinary  business  transactions  of  life,  without  meeting  with 
temptations.  And  as  this  is  impossible,  and  it  being  obvi- 
ously no  design  of  Christ  to  instruct  us  to  pray  God  to  take 
us  out  of  the  world,  we  must  seek  for  some  meaning  consist- 
ent with  other  scripture,  and  with  common  sense.  What, 
then,  is  the  true  interpretation  1 

There  are  two  kinds,  or  classes,  of  temptations,  besides 
those  temptations  which  are  common  and  unavoidable. 

1.  There  are  temptations  which  come  in  upon  us  like  the 
waves  of  the  sea.  They  are  sudden  and  unexpected  ;  pow- 
erful and  tremendous.  We  are  not,  at  the  moment,  prepared 
for  them ;  and,  if  there  be  no  succor  at  hand,  we  are  over- 
whelmed. Or,  to  vary  the  figure,  these  temptations  are  like 
the  "  fiery  darts"  of  the  wicked  one.  They  are  shot  from  a 
bow  which  sends  with  surprising  swiftness,  and  at  a  time 
when,  may  be,  we  are  off  our  guard ;  and,  unless  some 
friendly  hand  ward  them  ofif,  we  are  seriously,  if  not  fatally 
wounded. 

2.  There  is  a  second  class  of  temptations,  which  may  be 
denominated  the  seductive.  These,  if  slower  in  their  approach, 
are,  perhaps,  not  less  dangerous.  They  steal  upon  us  insid- 
iously, and  take  us  captive,  ere  our  sense  of  danger  is 
awakened.  Like  as  the  incautious  mariner  is  insensibly 
drawn  by  the  distant  whirlpool  towards  its  fatal  center,  nor 
perceives  he  his  danger  till  too  late — so  smoothly  and  silently 
does  he  move — so  temptation  may  allure  us  on,  step  by  step, 
nor  we  perceive  our  danger,  till  retreat  is  impossible,  and 
ruin  inevitable. 

Oh  !  how  many  thousands  of  our  race — not  merely  those 
in  the  morning  of  life,  upon  whom  temptation  might  be  ex- 


OP     PRAYER.  271 

pected  to  exert  a  more  baleful  influence — ^have  been  cast  down 
wounded !  Strong  men  and  mighty  men  have  fallen ; 
those  who  thought  themselves  "  strong  in  the  Lord,  and  in 
the  power  of  his  might."  The  Scriptures  present  us  with 
some  melancholy  examples  ;  and  the  annals  of  the  Church 
with  still  more.  Without  the  constant  care  and  grace  of 
God,  no  man  is  safe.  We  may  rise  happy  and  joyful  in  the 
morning — the  light  of  God's  countenance  beaming  in  upon 
us,  and  we  may  go  forth  to  our  business  or  our  pleasure,  and 
if  God  leave  us  but  for  a  moment,  we  are  caught  in  some 
snare  set  for  us — or,  laid  prostrate  by  some  enemy's  hand 
outstretched  against  us.  Night  sets  in  upon  us,  and  finds 
us  wretched  and  forlorn — perhaps  solitary  in  our  closet,  pour- 
ing out  our  sorrows,  and  saying  : 

Our  sins,  alas !  how  strong  they  be, 

And,  like  a  violent  sea. 
They  break  our  duty,  Lord,  to  thee, 

And  liurry  us  away. 

It  is  against  such  temptations,  that  the  Savior  enjoins  us 
particularly  to  pray.  We  may  not,  indeed,  be  safe  against 
any  temptation,  but  certainly  not  against  such  as  come  upon 
us  so  insidiously  as  some  do — perhaps  in  the  garb  of  a 
friend  ;  nor  safe  against  others,  which  rush  out  upon  us  from 
behind  some  ambush,  and  lay  us  prostrate  ere  we  are  aware 
of  an  attack.  Our  only  safety  lies  in  the  grace  of  God — 
restraining  our  enemies  from  making  their  assaults  upon  us ; 
or.  in  case  of  an  assault,  hastening  to  our  rescue.  "  If  God 
be  for  us,  who  can  be  against  us  ?"  If,  in  the  hour  of  our 
danger,  he  appear  for  our  deliverance — 

Satan  may  vent  his  sharpest  spite, 

And  all  his  legions  roar ; 
Almighty  mercy  guards  our  life, 

And  bounds  his  raging  power. 


272  BIBLE    HISTORY 

But  is  prayer  against  temptation  our  only  duty  ?  Does  he 
fulfill  the  injunction  of  our  Lord,  who,  to  prayer,  does  not 
add  watchfulness  ?  With  what  sincerity  does  he  offer  this 
petition,  who,  the  next  hour,  needlessly,  exposes  himself  to 
those  sources  of  temptation  against  which  he  has  prayed  ? 
Is  it  wise  for  the  reformed  inebriate  to  go  from  the  footstool 
to  the  tavern  or  the  dram-shop  ?  Is  it  safe  for  the  young 
man  to  venture  near  to  her  "  whose  house  inclineth  unto 
death  ?"  Shall  the  profane  pray  for  non-conformity  to  the 
world,  and  then  rush  into  scenes  of  gayety  and  folly,  w4th  the 
expectation  of  being  preserved  uncontaminated,  because  he 
has  so  prayed?  We  may  not  tempt  the  Lord  our  God. 
We  must  act  in  consistency  with  our  supplications.  We 
have  ourselves  something  to  do.  It  is  not  sufficient  to  pray 
to  be  kept  from  falling ;  we  must  avoid,  as  far  as  practicable, 
the  occasions  which  lead  men  to  fall.  And  if  such  be  our 
resolutions,  and  such  our  practice,  we  may  trust  God  to  any 
extent  we  please ;  and  he  will  either  enable  us  to  overcome, 
or  make  a  way  for  our  escape. 

We  must  be  watchful  ev'ry  hour, 
And  pray,  but  never  faint. 


MATTHEW. 


LORD'S    PRAYER. 


But  deliver  us  from  evil. — Matt.  vi.  13. 


Commentators  generally  have  considered  this,  and  the 
preceding  clause,  "  lead  us  not  into  temptation,"  as  one,  and 
the  sixth  petition  of  the  Lord's  Prayer.  Dr.  Doddridge  takes 
this  view  of  the  petition,  which  he  paraphrases  thus :  "And 
do  not  bring  us  into  circumstances  of  pressing  temptation, 
lest  our  virtue  should  be  vanquished,  and  our  souls  endan- 


OP     PRAYER.  273 

gered  by  them :  but,  if  we  must  be  thus  tried,  do  thou  gra- 
ciously rescue  us  from  the  power  of  the  Evil  One,  that  he 
may  not  triumph  in  our  sin  and  ruin." 

The  word  "evil,"  in  the  original,  has  the  article,  and 
hence,  has  been  supposed  to  refer  to  the  Evil  One,  or  Satan. 
In  this  view,  the  idea  would  be :  Deliver  us  from  the  snares 
or  temptations  of  the  Evil  One. 

And,  surely,  considering  the  representations  of  Scripture 
of  the  power  and  maHgnity  of  Satan,  we  have  need  not 
only  to  watch  with  daily  and  hourly  circumspection,  but  to 
pray  constantly  for  the  divine  protection  against  this  enemy 
of  our  peace.  The  terms  in  which  he  is  spoken  of  in  the 
Bible,  evince  the  greatness  of  his  power,  and  the  extent  and 
subtility  of  his  influence.  He  is  styled  "  the  god  of  this 
world," — the  "  prince  of  the  power  of  the  air," — "  a  roaring 
lion,"  —  "the  angel  of  the  bottomless  pit,"  —  "the  great 
dragon," — "the  old  serpent."  And  he  is  said  to  "blind  the 
minds  of  such  as  believe  not;"  "as  working  in  the  children 
of  disobedience  ;"  "  as  taking  men  captive  at  his  will ;"  *'  as 
seeking  whom  he  may  devour;"  "as  deceiving  the  whole 
world." 

Against  the  wiles  of  such  an  adversary,  we  may  well 
watch  :  we  must  constantly  pray.  He  is  not  like  an  earthly 
enemy,  whose  approach  may  generally  be  seen ;  but  he 
moves  around,  invisible  to  mortal  eyes.  And  well  does  he 
know  when  the  child  of  God  has  laid  aside  his  armor ;  and 
when  he  is  mingling  in  the  gay  and  tempting  world.  He 
knows  when,  of  a  morning,  he  has  not  visited  his  closet,  and 
has  not  there  humbly  sought  the  protection  of  his  heavenly 
Father.  And  he  is  ever  ready  to  take  advantage  of  such  a 
one ;  and  of  one,  also,  who  may  have  strayed  from  the  fold. 
The  savage  beast  of  the  forest  never  pursues  his  prey  with 
more  determination ;  nor  does  the  eagle  ever  dart  upon  the 
lamb  of  the  fold  with  more  delight  than  does  Satan  pursue 
and  attack  the  unwary  child  of  God. 


274  BIBLE     HISTORY 

Paul  has  a  passage  in  his  Epistle  to  the  Ephesians,  which 
confirms  all  we  have  said  of  the  power  and  mahgnitj  of  this 
arch  enemy  of  believers :  "  Finally,  my  brethren,  be  strong 
in  the  Lord,  and  in  the  power  of  his  might.  Put  on  the 
whole  armor  of  God,  that  ye  may  be  able  to  stand  against 
the  wiles  of  the  devil.  For  ye  wrestle  not  against  flesh  and 
blood,  but  against  principalities,  against  powers,  against  the 
rulers  of  the  darkness  of  this  world,  against  spiritual  wicked- 
ness in  high  places." 

Ah !  is  the  contest,  then,  not  against  '■'■fiesh  and  blood .?" 
We  elsewhere  read, 

Flesh,  'tis  a  dangerous  foe  to  grace; 

And  this  accords  with  other  representations :  "  The  flesh 
lusteth  against  the  spirit ;"  "to  be  carnally  minded  is  death  ;" 
"fleshly, lusts  war  against  the  soul."  But  the  apostle  has 
truth,  nevertheless,  on  his  side.  The  children  of  God  have 
carnal  appetites  and  propensities,  against  which  they  are  to 
wage  a  daily  warfare ;  but  the  apostle  would  seem  to  repre- 
sent, that,  strong  and  violent  as  the  conflict  is  with  these,  the 
Christian  has  more  powerful  and  dangerous  enemies,  against 
whom  to  fight ;  so  much  more  deadly,  that  he  might,  in 
truth,  say:  "Brethren,  ye  wrestle  not  against  flesh  and 
blood !  mighty  as  these  are,  ye  have  other  enemies  mightier 
still! — ^ye  wrestle  w^ith  principahties  and  powers!"  The 
great  contest  is  with  the  invisible  rulers  of  the  darkness  of 
this  world. 

And  who,  in  his  observation  and  experience,  has  not  found 
the  truth  of  this  ?  How  many  sad  examples  does  the  his- 
tory of  Christians  furnish  of  those  who  have  fallen — fallen 
through  the  power  of  Satan,  working  upon  the  lusts  and  pro- 
pensities of  the  flesh !  How  many  have  had  occasion  to 
put  on  the  whole  armor  of  God — to  breast  themselves,  with 
all  the  power  of  faith  and  grace,  against  the  "  fiery  darts  " 
of  the  wicked  one  I     How  many  have  wept  very  sore,  and 


OF     PRAYER.  275 

could  not  be  comforted,  because  thej  have  been  cast  down 
wounded !  For  a  time,  Satan  has  triumphed.  Thej  have 
yielded  to  his  overwhelming  power,  or  his  seductive  influ- 
ence ;  and  the  consequence  has  been,  that  they  have  gone 
mourning  for  days  and  months. 

Oh !  we  do  need,  as  the  apostle  says,  to  be  "  strong  in  the 
Lord,  and  in  the  power  of  his  might."  Nothing  short  of 
this,  will  enable  us  to  stand  against  the  wiles  of  the  devil ; 
nothing  else  will  give  us  the  victory.     If  this  be  so,  then — 

My  soul,  be  on  thy  guard ! 

Ten  thousand  foes  arise ! 
And  hosts  of  sins  are  pressing  hard, 

To  draw  thee  from  the  skies ! 

Oh !  watch,  and  fight,  and  pray ! 

The  battle  ne'er  give  o'er; 
Renew  it  boldly  every  day, 

And  help  divine  implore. 

Nor  think  the  vict'ry  won ; 

Nor  once  at  ease  sit  down ; 
Thy  arduous  task  will  not  be  done, 

Till  thou  hast  got  thy  crown. 

But,  while  we  thus  give  prominence  to  the  idea  that  Satan 
is  our  great  adversary,  and,  as  such,  is  the  evil  against 
which  we  are  specially  directed  to  pray,  it  cannot  but  be  our 
duty  and  privilege  to  pray  against  sin.  This  is  an  evil 
which  we  should  avoid ;  and  against  which  we  are  to  watch 
and  pray  at  all  times,  and  in  all  places,  and  in  all  forms. 
To  avoid  sin  is,  in  fact,  to  triumph  over  the  Evil  One — that 
being  the  great  object  which  he  has  in  view,  in  all  the  arts 
and  temptations  which  he  practices  upon  the  children  of 
God. 

But  there  are  sins,  doubtless,  which  the  Christian  is  liable 
to  commit,  independent  of  any  agency  or  influence  of  the 


276  BIBLE     HISTORY 

Great  Adversary.  His  lusts  and  appetities  may  war  against 
the  soul,  when  Satan  is  not  present  to  inflame  them ;  the 
world,  in  the  gayety  of  its  scenes,  in  the  ambition  of  its  pur- 
suits, in  the  intoxication  of  its  pleasures,  may  tempt  and 
ensnare  the  heart,  and  draw  it  away  from  God. 

Against  such  evils,  we  cannot  watch  too  faithfully ;  we 
cannot  pray  too  earnestly  and  constantly.  Sin  is  the  Dagon 
of  the  soul ;  it  is  the  canker  which  is  ever  eating ;  it  is  this 
which  paralyzes  our  spiritual  strength,  and  destroys  all  our 
spiritual  beauty ;  it  is  this  which  has  introduced  "  death  and 
all  our  woe  into  the  world." 

Sin,  like  a  venomous  disease, 

Infects  our  vital  blood ; 
The  only  balm  is  sovereign  grace, 

And  the  physician,  God. 

Happy  is  it,  if  of  this  we  are  so  sensible,  as  timely  to 
secure  the  interposition  of  the  great  and  almighty  Physician 
in  our  behalf,  to  work  grace  within  us,  as  a  preventive  against 
sin  ;  or,  if  we  have  sinned,  to  deliver  us  from  the  evil  conse- 
quences of  it,  through  the  atoning  blood  of  Jesus. 

And  this  brings  us  to  a  brief  consideration  of  another 
great  blessing  involved  in  this  petition,  ^tz:  deliverance  from 
the  consequences  of  sin. 

These  are  summed  up  in  the  word  suffering.  All  men, 
even  the  pious,  suffer  in  the  present  world,  more  or  less,  in 
consequence  of  sin.  Against  all  suffering  we  may  pray,  in 
subordination  to  the  will  of  God ;  or  rather  against  any  par- 
ticular suffering :  for,  in  order  to  be  exempted  from  all  suffer- 
ing, it  is  probable  that  we  "  must  needs  go  out  of  the  world." 
"  Man  is  born  unto  trouble,"  says  Job,  "  as  the  sparks  fly 
upward."  "  In  the  world,"  said  our  Savior  to  his  disciples, 
"  ye  shall  have  tribulation." 

And,  in  truth,  none,  of  all  the  sons  of  men,  have  been 
exempt  from  maladies,  both  of  body  and  mind.     And,  while 


OF      PRAYER.  277 

it  is  desirable  to  be  delivered  from  that  pain  of  body,  and 
that  agony  of  mind,  which  overwhelm  and  unfit  the  soul 
from  improving  under  such  calamitious  visitations  of  trouble ; 
and,  while  we  may  strongly  and  earnestly  pray  for  deliver- 
ance from  them,  it  is  not  well,  perhaps,  to  wish  or  to  pray 
for  deliverance  from  all  trouble,  nor  from  all  suffering.  Says 
Job :  "  Behold !  happy  is  the  man  whom  God  correcteth ; 
therefore,  despise  not  thou  the  chastening  of  the  Lord." 
"  Blessed  is  the  man,"  says  the  Psalmist,  "  whom  thou 
chastenest,  O  Lord." — And,  "  Before  I  was  afflicted,  I  went 
astray ;  but  now  have  I  kept  thy  word."  "  Now  no  chas- 
tening for  the  present  seemeth  to  be  joyous,  but  grievous," 
says  an  apostle  ;  '•  nevertheless,  afterward  it  yieldeth  the 
peaceable  fruits  of  righteousness  unto  them  which  are 
exercised  thereby." 

This  is  the  experience  of  thousands.  Afflictions  are  not 
desirable  in  themselves.  But  they  are  often,  by  the  grace  of 
God,  far  more  beneficial  than  prosperity.  Uninterrupted 
prosperity  has  seldom,  if  ever,  brought  men  to  glory :  severe 
and  long-protracted  sufferings  have  done  it  in  a  multitude  of 
instances.  Let  us,  then,  pray  to  be  dehvered  from  the  evil 
of  misimproving  afflictions,  rather  than  to  be  delivered  from 
the  trials  themselves.  Let  us  remember,  for  our  comfort,  the 
words  of  Inspiration:  "Whom  the  Lord  loveth,  he  chas- 
teneth,  and  scourgeth  every  son  whom  he  receiveth ;"  or, 
what  the  divine  poet  has  made  a  God  of  truth  say : 

Let  not  my  children  slight  the  stroke 

I,  for  chastisement,  send; 
Nor  faint  beneath  my  kind  rebuke, 

For  I  am  still  their  friend. 

But  there  is  one  evil,  against  which  we  should  pray  by 
night  and  by  day — the  suffering  for  sin  in  the  future  world. 
But  even  that  we  may  not  pray  against,  excepting  as  we 
pray  that  we  may  become  holy.     Holiness  is  a  condition  of 

24 


278  BIBLE     HISTORY 

eternal  life.  God  lias  established  an  eternal  connection  be- 
tween sin  and  misery — between  a  life  of  wickedness  here, 
and  a  life  of  suffering  hereafter.  No  prayer  for  a  dissever- 
ance of  these  can  ever  be  answered :  no  one  has  a  right  so 
to  mock  C4od,  as  to  pray  for  it.  Nor  is  it  desirable.  Any 
different  principle  of  procedure,  on  God's  part,  would  con- 
found virtue  and  vice ;  would  shock  the  moral  sense  of  the 
holy  universe ;  would  shake  the  moral  government  of  God 
to  its  very  foundation. 

Hence,  then,  he  that  would  be  deHvered  from  final  and 
eternal  suffering,  must  forsake  sin.  Against  this,  as  an  evil 
in  its.elf,  and  an  everlasting  evil  in  its  consequences,  wo 
should  pray — pray  as  solemnly,  as  fervently,  as  unceasingly 
as  the  evils  are  great  and  enduring,  which  we  would  avoid, 
and  the  opposite  blessings  are  vast  and  incomprehensible, 
which  we  would  secure. 


MATTHEW. 

LORD'S     PRAYER. 

For  thine  is  the  kingdom,  and  the  power,  and  the  glory,  for  ever.    Amen.— 
Matt.  vi.  13. 

The  authenticity  of  this  doxology,  or  conclusion  of  the 
Lord's  Praj^er,  has  been  doubted  by  some  eminent  divines, 
for  the  reason  that  it  is  wanting  in  some  ancient  manuscripts. 
But,  as  Dr.  Doddridge,  and  other  excellent  writers  have  ob- 
served, "  it  admirably  suits  and  enforces  every  preceding 
petition."  Besides,  it  is  in  exact  accordance  with  other  por- 
tions of  the  sacred  canon,  about  which  there  is  no  doubt. 
And,  moreover,  it  is  not  certain  that  it  was  not  uttered  by  the 
Savior:  and,  if  so,  it  is  a  legitimate  part  of  this  excellent 
model  of  prayer.  It  well  agrees  with  the  blessing  with 
which  David  blessed  the  Lord,  before  the  congregation  of 


OP      PRAYER.  279 

Israel :  "  Blessed  be  thou,  Lord  God  of  Israel,  our  Father, 
for  ever  and  ever.  Thme,  O  Lord,  is  the  greatness,  and  the 
power,  and  the  glorj',  and  the  victory,  and  the  majesty,  for  all 
that  is  in  the  heaven  and  in  the  earth  is  thine :  thine  is  the 
kingdom,  O  Lord,  and  thou  art  exalted  as  head  above  all." 

We  have  styled  this  a  doxology.  And,  surely,  an  ascrip- 
tion of  praise  may  well  be  added  to  every  prayer  we  offer ;  or 
rather  constitute  a  part  of  it.  Well  may  we  rejoice  that 
God  reigns,  and  that  "  the  kingdom,  and  the  greatness  of  the 
kingdom,  under  the  whole  heaven,"  is  His.  Well  may  we 
praise  and  thank  him  for  those  infinite  and  glorious  attributes 
which  constitute  his  character ;  for  those  blessings  which 
daily  flow  forth  from  the  inexhaustible  treasures  of  his  provi- 
dence ;  for  that  grace  which  he  has  manifested,  and  will 
continue  to  manifest  tow^ards  the  guilty  children  of  men. 

Ascriptions  of  praise  abound  in  the  Scriptures.  We  are 
not  surprised  that  they  do  abound.  They  are  the  natural 
out-pouring  of  the  pious  and  grateful  heart.  In  more  than 
one  instance,  we  find  the  Psalmist  beginning  with  expressions 
the  most  sorrowful,  and  ending  with  praises  the  most  joyful : 
"  How  long,"  says  he,  "  wilt  thou  forget  me,  O  Lord  1  For 
ever?  How  long  wilt  thou  hide  thy  face  from  me?"  But, 
before  he  closes  the  psalm,  his  harp  is  taken  from  the  wil- 
lows, and  we  hear  him  singing  joyfully:  "My  heart,  shall 
rejoice  in  thy  salvation.  I  will  sing  unto  the  Lord,  because 
he  hath  dealt  bountifully  with  me."  Perhaps  no  one  ever 
knew  better  how  to  praise  than  did  the  Psalmist.  And  who, 
of  all  the  saints  of  the  earlier  dispensation,  so  abounded  in 
this  joyful  exercise  ?  Nor  was  it  enough  for  him  to  praise 
God  himself :  he  calls  upon  all  intelhgent  beings  to  join  in, 
with  "  sweet  accord ;"  and  even  the  brute  creation,  and 
v^arious  objects  of  nature,  must  help  swell  the  chorus  to  the 
skies.  The  one  hundred  and  forty-eighth  psalm  is  a  beau- 
tiful specimen  of  his  skill  in  summoning  the  whole  crea- 
tion to  unite  in  an  anthem  of  praise  to  Jehovah.     Every 


280  BIBLE     HISTORY 

creature — angels  —  men — sun,  moon,  and  stars — ^fire  and 
hail — snow  and  vapor — mountains  and  hills — beasts  and 
creeping  tilings — all  must  so  unite,  and  then : 

Birds,  ye  mast  make  His  praise  your  theme ; 

Nature  demands  a  song  from  you : 
While  the  dumb  fish  that  cut  the  stream, 

Leap  up,  and  mean  his  praises  too. 

Did  our  limits  permit,  we  might  cite  numerous  examples 
of  praise,  drawn  from  the  writings  of  the  apostles,  which 
would  show  how  well  both  dispensations — the  old  and  the 
new — agree,  in  inculcating  and  producing  that  love  and 
gratitude  in  the  heart,  which  must  find  expression  in  open 
praise  to  God.  Indeed,  in  all  periods  of  the  world,  there 
have  been  some,  and,  in  some  periods,  many,  who  have 
delighted  to  exalt  and  praise  God  on  the  throne ;  and  their 
songs,  in  not  a  few  instances,  have  partaken  much  of  the 
glowing  zeal  and  rapture  of  those  who  sing  before  the 
throne  above. 

Great  as  our  joy  is,  still  greater  should  it  be  in  view  of 
the  glories  of  the  Infinite  Jehovah !  He  dwells  in  light  which 
is  inaccessible.  He  pours  forth  the  beams  of  his  glory  to 
the  ends  of  the  universe ;  and,  though  those  displays  have 
been  from  eternity,  so  bright  and  wide-spread,  they  will 
continue  on  for  ever.  Those  fountains  will  never  cease; 
those  tides  of  glory  will  never  ebb.  God's  kingdom  is  an 
everlasting  kingdom  ;  and  the  subjects  of  that  kingdom  will 
continue  to  swell  their  anthems  of  praise  when  earthly  tem- 
ples— where  they  have  sung  sweetly,  joyfully,  rapturously — 
shall  have  crumbled  to  ruin.  And  who  will  not  say  for 
himself — 

I  '11  praise  Him  while  he  lends  me  breath ; 
And  when  my  voice  is  \0l  in  death. 

Praise  shall  employ  my  nobler  powers : 
My  days  of  praise  shall  ne'er  be  past, 
While  life,  and  thought,  and  being  last. 

Or  immortality  endures. 


OF      PRAYER.  281 

But  this  conclusion  of  the  Lord's  Prayer  is  not  only  a 
(loxology,  but  also  a  plea ;  and  a  plea  founded  upon  the  best 
of  all  bases,  the  glory  of  God.  "  It  is  connected  with  the 
prayer  by  the  word  '/or,'  to  signify  that  all  these  things — the 
reign,  power,  and  glory  of  God — will  be  manifested  by 
granting  these  petitions.  It  is  not  because  we  are  to  be 
benefited,  but  that  God's  name  and  perfections  are  to  be 
manifested.  His  glory  is,  then,  the  first  and  principal  thing 
which  we  are  to  seek  when  we  approach  him.  We  are  to 
suffer  our  concerns  to  be  sunk,  and  lost  sight  of  in  the  supe- 
rior glory  and  honor  of  his  name  and  dominion.  We  are  to 
seek  temporal  and  eternal  life,  chiefly  because  the  honor  of 
our  Maker  will  be  promoted,  and  his  name  be  more  illus- 
triously displayed  to  his  creatures.  He  is  to  be  '  first,  last, 
supremest,  best,'  in  our  view ;  and  all  selfish  and  worldly 
vieM^s  are  to  be  absorbed  in  that  one  vast  desire  of  the  soul, 
that  God  may  be  '  all  in  all'  " 

In  such  a  spirit,  and  with  such  desires  for  the  honor  rind 
glory  of  God,  should  we  spread  our  prayers  before  him. 
And,  if  His  glory  be  the  paramount  desire — the  ruhng  pas- 
sion of  the  soul — there  is  no  danger  that  we  shall  urge  our 
suit  too  strongly ;  and  there  need  be  no  fear  that  we  shall 
plead  in  vain. 

God  is  jealous  for  his  honor.  His  glory  will  he  not  give 
to  another.  His  children  may  pray:  they  may  plead  for 
blessings  for  themselves,  and  for  others,  but  it  must  be  in 
subordination  to  the  glory  of  God.  That  is  a  good  reason 
why  we  should  solicit  favors  from  God :  that  we  are  in 
want ;  that  we  are  in  trouble  ;  that  we  need  pardon — sancti- 
fication — eternal  life.  But  it  is  a  better  reason — the  best  of 
all  reasons  which  we  can  name,  or  think  of — that,  by  grant- 
ing these  blessings,  God's  glory  will  be  advanced.  That 
glory  is  the  sum  of  all  good ;  the  chief  in  value  of  all  the 
desires  which   the   human   bosom   can  either  conceive  or 

cherish. 

24* 


J2S2  JHBLE     HISTORY 

Never  was  a  prayer  offered  to  God,  by  a  child  of  his,  in 
any  age  or  country,  in  vain,  where  a  desire  for  the  divine 
glory  prompted  that  prayer;  and  where  such  desire  was 
uppermost  in  the  heart  whence  it  proceeded.  When  we 
have  attained  to  such  a  state  of  the  heart,  and  the  affections, 
as  a  permanent  principle  in  our  intercourse  with  heaven,  we 
may  hope,  with  some  confidence,  that  we  are  nearly  ready 
to  participate  in  the  song  there  sung:  "Not  unto  us,  O  Lord! 
not  unto  us!  but  to  thy  name,  be  all  the  glory." 

O  happy  souls  that  pray 

Where  God  appoints  to  hear! 
O  happy  men  that  pay 
Their  constant  service  there  ! 
They  praise  thee  still ; 
And  happy  they, 
That  love  the  way 
To  Zion's  hill. 


LUKE. 

PRAYER    OF    JESUS    BEFORE    CHOOSING    HIS    APOSTLES. 

And  it  came  to  pass  in  those  days,  that  he  went  out  into  a  mountain  to  pray,  and 
continued  all  night  in  prayer  to  God.— £,«A:e  vi.  12. 

A  MEASURE  deeply  involving  the  interests  of  the  kingdom, 
which  the  Redeemer  was  about  to  set  up,  lay  distinctly 
before  him.  To  prepare  himself  to  act  with  wisdom,  in 
reference  to  it,  was  his  object. 

Only  a  brief  period  had  elapsed  since  his  entrance  upon 
his  pubhc  ministry;  but  it  had  sufficed  to  awaken  in  the 
public  mind  a  deep  interest  in  him.  That  mind  was  roused. 
The  inquiries  were  abroad :  "  Who  is  this  ?  What  doctrines 
are  these?  Could  any  but  the  promised  son  of  David  work 
such  wonders?" 


OF      PRAiER.  28o 

Nay,  many  were  already  believing  on  him  ;  a  multitude  of 
others  were  daily  pressing  round,  prepared  to  flow  with  the 
popular  tide.  The  time  for  action  had  arrived.  His  king- 
dom must  be  set  up ;  his  standard  be  raised.  As  it  was 
part  of  his  plan  ultimately  to  carry  on  his  cause  by  the 
instrumentality  of  men,  it  was  necessary  thus  early  to  select 
such  as  would  enter  into  his  views ;  who  would  feel  the 
magnitude  and  importance  of  the  work,  which  he  was  de- 
signing to  accomplish ;  who  would  be  willing  to  forsake  all 
for  his  sake,  and  toil  in  his  service ;  and  with  whom  he  might 
safely  leave  the  spiritual  interests  of  a  world,  when  he  should 
ascend  to  his  mediatorial  throne.  A  mistake  here  might 
retard,  and  even  prove  fatal  to,  the  great  object  of  his  mis- 
sion. For  it  is  to  be  remembered  that  Jesus,  as  Mediator, 
was  dependent  upon  the  Father  for  wisdom  to  direct  him. 
That  wisdom  he  sought  and  obtained  ;  sought  it  by  prayer 
and  supplication,  and  exercised  it  in  relation  to  all  his  meas- 
ures as  dependent,  and  with  a  desire  to  please  his  Father. 
True,  there  was  no  doubt  and  no  hesitation ;  for  as  his  every 
thought  and  wish  was  to  honor  God,  so  he  had  the  most 
perfect  rehance  upon  the  infinite  wisdom  of  Jehovah,  upon 
which  he  cast  himself  for  guidance,  in  every  emergency  of 
his  eventful  life. 

And,  now,  in  reference  to  the  selection  of  those  who  were 
to  share  his  toils  on  earth,  and  whom  he  would  leave  to  com- 
municate his  doctrines  and  spread  his  cause,  what  does  he 
do?  Lean  to  his  own  wisdom?  No.  Consult  the  friends 
whose  kindness  and  confidence  he  had  won?  No.  He  needed 
the  higher  direction — the  loftier  wisdom  of  the  Father, 

With  this  in  view,  he  retires  from  the  presence  and  inter- 
ruption of  the  world.  He  ascends  a  mountain,  amidst  whose 
solitude  he  might  be  undisturbed,  while  from  its  top  he  should 
seek  wisdom  to  guide  him. 

Here,  then,  behold  him,  as  night  gathers  her  folds  about 
him.     Does  he  sleep?     No ;   he  prays.     The  hum  of  the 


284  BIBLE      HISTORY 

busy  population  on  the  plain  below  gradually  ceases,  and  is 
still.  The  flocks  rest ;  the  shepherds  repose.  But  the  Son 
of  God  is  still  holding  high  and  holy  communion  with  his 
Father;  nor  are  his  ardent  and  importunate  supplications 
intermitted  till  the  break  of  day.  He  descends  the  mountain 
with  a  calm  and  assured  heart.  He  calls  his  disciples  to 
him ;  makes  the  important  selection  of  twelve  of  their  num- 
ber ;  w^hom  he  names  "  apostles ;"  whom  he  admits  to  his 
special  love  and  friendship,  and  whom  he  proceeds  to  instruct, 
as  the  future  heralds  of  his  gospel,  and  the  subordinate  lights 
of  the  world. 

How  many  men,  in  high  and  responsible  stations,  art 
rebuked  by  this  example  of  Jesus  !  With  more  wisdom  than 
all  of  them,  he  still  seeks  wisdom  from  God.  Not  one  meas- 
ure was  more  important  to  the  interests  of  his  kingdom,  than 
that  of  selecting  the  instruments  by  whom  its  affairs  should 
be  conducted  after  his  ascension.  Under  this  conviction,  he 
takes  the  only,  yet  sure,  method  to  secure  those  who  would 
prove  "faithful  unto  death." 

How  differently  would  the  affairs  of  nations  and  kingdoms 
have  proceeded,  had  kings  and  governors  sought  the  "  wis- 
dom that  is  above,"  to  aid  them  in  the  selection  of  officers  of 
trust  and  authority!  Had  cabinets  been  formed,  and  minis- 
ters, secretaries,  embassadors,  been  selected  in  dependence 
upon  wisdom  sought  in  humble,  fervent  prayer— ^what  per- 
plexities— what  entanglements  with  foreign  powers — what 
wars,  had  been  avoided !  And  the  crown  which  has  been 
worn  with  sorrow  and  anxiety,  or  the  office  which  has  proved 
only  a  post  of  bitter  disappointment,  would  have  been  won 
and  held  in  peace,  and  with  honor  and  pleasure.  Joseph  is 
entrusted  with  power  by  the  monarch  of  Egypt ;  and  he 
proves  the  salvation  of  the  kingdom.  Daniel  is  called  to  the 
councils  of  the  proud  and  imperious  Nebuchadnezzar ;  and 
he  renders  services  beyond  the  combined  wisdom  of  the  wise 
men  of  the  empire. 


OF     PRAYER.  285 

It  stands  out,  and  will  remain  an  important  and  glorious 
truth,  while  the  world  shall  stand,  that  counsel  sought  of 
God  will  not  be  in  vain.  Who  can  estimate  the  value  of  the 
prayers  offered  by  Moses  for  the  children  of  Israel?  Who 
can  say  that,  but  for  the  prayers  of  that  pious  and  holy  man, 
Mr.  John  Robinson,  and  his  flock,  on  the  eve  of  the  departure 
of  our  pilg-rim-fathers  from  their  native  shore,  the  Mayflower 
might  not  have  foundered  in  the  waves  of  the  Atlantic? 
Who,  that  knows  the  fact,  does  not  impute  the  success  of 
the  American  arms,  in  our  Revolutionary  struggle,  as  much 
to  the  prayers  of  Washington  as  to  the  courage  and  bravery 
of  our  soldiers.  Or,  to  go  back  to  the  era  of  the  Reformation, 
and  to  that  interesting  crisis  in  its  history  when  Luther  was 
to  appear  before  that  august  assembly  of  electors,  dukes, 
margraves,  archbishops,  bishops,  with  Charles  V.  at  their 
head,  to  plead  the  cause  of  God  and  truth.  No  one  but  his 
great  Master  ever  had  such  a  weight  upon  him. 

He  was  cited  to  appear  at  four  o'clock  in  the  afternoon  of 
the  17th  of  April.  On  the  morning  of  that  day,  he  was  for 
a  brief  space  almost  overwhelmed.  "  God's  face  seemed  to 
be  vailed,  and  his  faith  forsook  him :  his  enemies  seemed  to 
multiply  before  him,  and  his  imagination  was  overcome  by 
the  aspect  of  his  dangers.  His  soul  was  like  a  ship  driven 
by  a  violent  tempest,  rocked  from  side  to  side, — one  moment 
plunged  in  the  abj^ss,  and  the  next  carried  up  to  heaven.  In 
that  hour  of  bitter  trial — when  he  drank  of  the  cup  of  Christ 
— an  hour  which  to  him  was  as  the  garden  of  Gethsemane, 
he  threw  himself  with  his  face  upon  the  earth,  and  uttered 
those  broken  cries,  which  we  cannot  understand,  without 
entering  in  thought  into  the  anguish  of  those  deeps  whence 
they  rose  to  God.  "  Oh  God,  Almighty  God  everlasting ! 
how  dreadful  is  the  world !  behold  how  its  mouth  opens  to 
swallow  me  up,  and  how  small  is  my  faith  in  Thee !  .  .  . 
Oh !  the  weakness  of  the  flesh  and  the  power  of  Satan !  If 
I  am  to  depend  upon  any  strength  of  this  world — all  is  over. 


286  BIBLE     HISTORY 

.  .  .  The  knell  is  struck  .  .  .  Sentence  is  gone  forth  .  .  .  O 
God !  O  God !  O  thou  my  God !  help  me  against  all  the 
wisdom  of  this  world.  Do  this,  I  beseech  thee ;  thou 
shouldst  do  this  ....  by  thy  own  mighty  power  ....  The 
work  is  not  mine,  but  Thine.  I  have  no  business  here  ...  I 
have  nothing  to  contend  for  with  these  great  men  of  the 
world!  I  would  gladlj^-  pass  my  days  in  happiness  and 
peace.  But  the  cause  is  Thine  .  .  .  and  it  is  righteous  and 
everlasting !  O  Lord  !  help  me !  O  faithful  and  unchange- 
able God  !  I  lean  not  upon  man.  It  were  vain  !  Whatever 
is  of  man  is  tottering,  whatever  proceeds  from  him  must  fail. 
My  God !  my  God  !  dost  thou  not  hear  ?  My  God !  art  thou 
no  longer  living?  Nay,  thou  canst  not  die !  Thou  dost  but 
hide  Thyself  Thou  hast  chosen  me  for  this  work.  I  know 
it !  .  .  .  .  Therefore,  O  God,  accomplish  thine  own  will ! 
Forsake  me  not,  for  the  sake  of  thy  well-beloved  Son,  Jesus 
Christ,  my  defense,  my  buckler,  and  my  stronghold." 

After  a  moment  of  silent  struggle,  he  continued,  '■  Lord — 
where  art  thou?  ....  My  God  where  art  thou?  ....  Come ! 
I  pray  thee,  I  am  ready ....  Behold  me  prepared  to  lay 
down  my  life  for  thy  truth  .  .  .  suffering  like  a  lamb.  For 
the  cause  is  holy.  It  is  thine  own !  ....  I  will  not  let  thee 
go  !  no,  nor  yet  for  all  eternity!  and  though  the  world  should 
be  thronged  with  devils — and  this  body,  which  is  the  work 
of  thine  hands,  should  be  cast  forth,  trodden  under  foot,  cut 

in  pieces  ....  consumed  to   ashes my  soul  is  thine. 

Yes,  I  have  thine  own  word  to  assure  me  of  it.  Mj'-  soul 
belongs  to  thee,  and  will  abide  with  thee  for  ever.  Amen  I 
O  God  send  help  ....  Amen."* 

•'  This  prayer  discloses  to  us  Luther  and  the  Reformation." 
It  discovers  the  secret  source  of  his  strength  and  courage. 
It  reveals  to  us  the  true  cause  of  his  success,  humble  and 
despised  as  he  was.  When  I  read  this  prayer — its  fervency, 
its  pathos,  its  eloquence,  its  importunity,  its  disinterestedness, 

*  D'Aubigne's  Reformation,  vol.  ii.  p.  223,  4. 


OF     PRAYER.  287 

its  mighty  hold  on  the  strength  and  faithfuhiess  and  prom- 
ises of  God — I  no  longer  wonder  that  the  single  monk  of 
Wittemberg  was  more  powerful  than  all  the  crowned  and 
mitred  heads  fomid  in  the  memorable  Diet  of  Worms. 

Just  as  the  author  had  reached  this  place,  the  public 
papers  announced  the  arrival  of  a  steamer  from  England, 
with  the  intelligence  of  a  change  of  ministry  in  that  country. 
It  was  a  natural  question,  Did  Glueen  Victoria,  before  author- 
izing the  new  premier  to  form  a  cabinet — did  she  retire  to 
her  closet,  and  ask  counsel  of  God  ?  Before  selecting  his 
apostles,  the  Lord  Jesus  spent  a  whole  night  in  prayer  on  a 
mountain's  top.  Oh !  if  our  kings,  and  queens,  and  presi- 
dents, before  selecting  their  counselors,  would  follow  the 
example  of  the  Prince  of  Peace,  and  seek  the  guidance  of 
God  as  to  their  choice,  what  a  blessing  might  they  not  prove 
to  the  world !  Many  a  crown  would  have  sat  lighter  on 
royal  brows  ;  many  a  presidential  chair  would  have  been  a 
place  of  comparative  ease.  The  fires  of  many  a  persecution 
would  never  have  been  lighted ;  the  horrors  of  many  a  war 
would  never  have  existed. 


MATTHEW. 

THE    SAVIOR'S    DEVOTIONAL    HABITS. 

And  when  lie  had  sent  the  multitudes  away,  he  went  up  into  a  mountain  apart  to 
pray  :  and  when  the  evening  was  come,  he  was  there  alone. — Matt.  xiv.  23 ;  also, 
Mark  vi.  46. — John  vi.  15. 

We  find  Jesus  again  upon  a  mountain,  and  alone — for 
what  purpose?  "  To  view  the  Judean  landscape?"  asks  a 
writer ;  "  w^hile  the  setting  sun  was  flushing  the  lake  of 
Gennesaret,  and  flinging  his  yellow  radiance  over  the  adja- 
cent wilderness?  No."  Was  it  "  that  he  might  watch  the 
rising  of  the  evening-star,  and  mark  the  lamps  of  heaven 
kindling  in  clusters  and  constellations  throughout  the  hem- 


288  BIBLE     HISTORY 

isphere?  No."  Was  it  to  enjoy  repose  ?  That  he  might 
well  covet,  after  a  day  spent  in  imparting  bread  to  hungry 
thousands,  and  in  ministering  relief  to  the  sons  and  daugh- 
ters of  woe,  V.  14.  But  it  was  not  thus  that  he  pleased  him- 
self He  ascended  the  mountain  to  pray — to  hide  himself 
from  the  multitude,  who,  under  the  influence  of  gratitude  and 
admiration  at  the  stupendous  miracles  he  had  wrought,  were 
desirous  of  proclaiming  him  king — i.  e.  the  Messiah,  whom 
they  had  expected  ;  with  the  further  view,  doubtless,  of  con- 
straining him  to  assume  the  character  and  titles  of  an  earthly 
prince.  John  vi.  15.  From  human  honors,  so  coveted  by  the 
ambitious  of  the  world,  Jesus  shrunk  and  retired — retired  for 
private  prayer — thus  setting  a  noble  example  for  all  who  are 
pressed  with  ill-timed  human  honors  and  applause.  "Noth- 
ing is  better,"  it  has  been  well  said,  "  to  keep  the  mind  hum- 
ble and  unambitious,  than  to  seek  some  lonely  place ;  to 
shut  out  the  world,  with  all  its  honors ;  to  realize  that  the 
great  God,  before  whom  all  creatures  and  all  honors  sink  to 
nothing,  is  round  about  us  ;  and  to  ask  him  to  keep  us  from 
pride  and  vain-glory."  "  Devotional  solitude,"  says  Phihp, 
"  is  commended  by  the  high  example,  and  commanded  by 
the  high  authority  of  the  Savior." 

Cold  mountains,  and  the  midnight  air, 
Witness'd  the  fervor  of  his  prayer. 

And  we  learn,  from  his  example,  not  that  we  must  of 
course  ascend  a  mountain  to  pray.  He  resorted  , there  from 
necessity — not  from  choice  ;  because,  as  Son  of  Man,  he  had 
not  where  to  lay  his  head ;  no  home,  no  closet.  To  those 
who  have  both,  his  command  is :  "  Enter  into  thy  closet." 
And  his  example  teaches  us  that  inconvenience  must  not  pre- 
vent secret  prayer.  Here  was  the  Savior  upon  a  lonely 
mountain — exposed  to  the  winds  and  dews  of  night — the 
ground  damp  beneath  his  knees,  and  the  air  chill  around 
him  ;  and  yet  he  prayed — prayed  long :   the  morning-star 


OF     PRAYER.  289 

often  finding  him  where  the  fevening-star  had  left  him.  Wc 
have  no  such  inconveniences  to  surmount.  What  is  a  cold 
room  in  winter,  or  a  close  room  in  summer,  compared  to  the 
hoary  side  of  a  bleak  and  dreary  mountain  at  midnight? 
And  yet,  how  often  are  cold  and  heat  allowed  to  hinder  or 
hurry  our  secret  prayer  ! 

"  The  Savior's  example  proves  that  fatigue  of  labor  must 
not  prevent  secret  prayer.  He  had  spent  the  day,  until  the 
evening,  in  active  exertions  among  the  multitude  that  fol- 
lowed him  into  the  wilderness.  During  all  the  time,  he  had 
been  under  a  burning  sun,  in  a  sandy  desert ;  and  had,  after- 
wards, to  ascend  the  mountain  alone.  And  there,  neither 
shelter  nor  refreshment  awaited  him ;  but,  although  thus 
exhausted  and  exposed,  he  closed  the  labors  of  the  day  by 
prayer.  Now,  his  example  ought  to  have  all  the  authority 
of  a  law  ;  all  the  influence  of  a  charm  upon  his  disciples. 
We  do  not  come  home  more  fatigued  than  he  was.  He  had 
no  house — no  domestic  comforts  ;  neither  shelter,  nor  pillow 
for  his  sacred  head :  and  yet,  he  went  apart  to  pray.  He 
will  remind  the  prayerless  of  this  fact. 

"  The  Savior's  example  proves  that  even  deeds  of  charity^ 
and  great  exertions  for  the  poor  and  afflicted,  must  not  set 
aside  secret  prayer.  He  closed  a  day  of  mighty  eflfort  on 
behalf  of  suifering  humanity,  by  going  apart  to  pray.  And, 
surely,  if  serving  others  must  not  prevent  devotional  solitude, 
serving  ourselves  must  not  be  allowed  to  do  so  :  if  acts  of 
charity  will  not  excuse  neglect,  the  labors  of  industry  can- 
not :  if  giving  money  to  the  poor,  be  no  plea  for  the  omission 
of  prayer,  making  money  is  not  a  valid  one.  Accordingly, 
while  'diligence  in  business'  is  expressly  enjoined,  'fervency 
of  spirit'  in  prayer,  rests  upon  the  same  high  and  unalterable 
authority.  Pray  or  perish  is  the  alternative  set  before  us  in 
gospel. 

"  The  Savior's  example  proves  that  no  strength  of  charac- 
ter or  of  grace,  can  render  devotional  solitude  unnecessary. 

25 


290  BIBLE     HISTORY 

He  who  had  the  spirit  without  measure — who  knew  no  sin — 
who  was  full  of  grace,  and  in  wl^m  Satan  could  find 
nothing  to  work  upon — He  went  apart  to  praj.  He  held 
neither  the  fullness  of  his  Godhead,  nor  the  perfection  of  his 
humanity,  as  a  reason  for  restraining  prayer.  And,  surely, 
nothing  we  have  'attained,'  can  render  us  independent  of 
secret  devotion !  '  The  servant  is  not  greater  than  his  Lord.' 
If,  therefore,  Satan,  or  sloth,  or  pride,  say  we  may  do  with 
less  prayer  than  the  first,  let  us  hear  the  insinuation  as  we 
should  the  assertion,  that  we  can  do  with  less  glorying  in  the 
cross  than  we  began  with. 

''  Solitude  is  also  peculiarly  suitable  to  the  u^orst  frames  of 
a  Christian's  mind.  The  tones  and  terms  in  which  back- 
sliding, or,  indeed,  any  sin,  can  be  deplored  in  the  domestic 
or  social  circle,  are  both  too  general  and  tame  for  the  emo- 
tions of  a  contrite  spirit.  David  was  alone  when  he  said : 
'  I  have  gone  astray  like  a  lost  sheep.'  Asaph  was  alone 
when  he  said:  '  I  was  as  a  beast  before  thee.'  Ephraim  was 
alone  when  he  smote  upon  his  thigh,  and  acknowledged  that 
lie  had  been  as  '  a  bullock  unaccustomed  to  the  yoke.'  And 
our  secret  sorrows  and  shames  are  not  fit  even  for  the  ear  of 
our  families.  They  might  be  misunderstood  and  misinter- 
preted by  others  ;  whereas,  He  who  heareth  in  secret,  can 
heal  in  secret.  And  what  a  sanctuary  is  solitude  for  the 
expression  of  all  those  feelings  which,  even  at  home,  can 
only  be  breathed  in  general  and  gentle  terms  !  It  will  not 
do  to  utter  before  our  families  all  our  fears  of  death,  nor  all 
our  anxieties  for  them.  It  will  not  do  to  unburden  and  unbo- 
som all  the  heart  to  any  one  but  God.  God  seeth  and  hear- 
eth in  secret.  What  a  mercy!  What  a  wise  and  kind 
arrangement !  '  It  is  good  for  me  to  draw  nigh  unto  God, 
alone !" '  * 

*  Philip's  Guide  to  the  Devotional 


OF      PRAYER.  291 

LUKE. 

THE    SECOND    DELIVERY    OF    THE    LORD'S    PRAYER. 

And  it  came  to  pass,  that,  as  he  was  praying  in  a  certain  place,  when  he  ceased,  one 
of  his  disciples  said  unto  him,  Lord,  teach  us  to  pray,  as  John  also  taught  his 
disctples,  &c. — Luke  xi.  1 — 13. 

"  There  were  two  occasions,"  observes  a  writer,  "  on  which 
our  Savior  dehvered  that  form  of  prayer,  which  is  known  by 
his  name.  The  first  was  in  the  sermon  on  the  mount,  about 
the  time  of  the  Pentecost ;  the  second  was  in  answer  to  the 
request  made  him  in  the  words  recited  about  the  Feast  of 
Tabernacles,  many  months  afterwards.  You  are  not  to  con- 
found the  two  occasions,  as  though  the  Evangehsts  Matthew 
and  Luke  had  but  given  different  accounts  of  one  and  the 
same  dehvery.  The  occasions  were  wholly  dissimilar,  sepa- 
rated by  a  considerable  interval  of  time :  on  the  one,  Christ 
gave  the  prayer  of  himself,  with  nothing  to  lead  to  it  but  his 
own  wish  to  interest ;  whereas,  on  the  other,  he  was  dis- 
tinctly asked  by  one  of  his  disciples,  who,  probably,  did  but 
speak  in  the  name  of  the  others." 

The  form,  in  both  cases,  was  essentially  the  same — yet 
not  entirely.  In  the  one,  the  word  "  debts"  is  used ;  in  the 
other  "  sins."  Luke  says  :  "  Give  us  day  by  day ;"  Mat- 
thew :  "  Give  us  this  day,  our  daily  bread."  There  is,  how- 
ever, a  more  important  and  noticeable  variation — the  omission 
in  Luke  of  the  doxology :  "  For  thine  is  the  kingdom,"  &c., 
which  is  found  in  the  form  given  in  Matthew. 

The  writer  already  quoted,  (Melville,)  hence  infers  that  the 
prayer  in  the  sermon  on  the  mount,  was  a  form  designed  for 
public  use,  or  temple  worship;  as,  according  to  Lightfoot 
and  others,  pubhc  prayers  in  the  temple,  were  wont  to  be 
concluded  with  some  sort  of  doxology ;  and  our  Savior  is 
thought  so  far  to  have  accommodated  the  form  he  gave  to 
Jewish  usage.    But  whether  this  conjecture  be  well  founded. 


292  BIBLE     HISTORY 

may  admit  of  doubt.  It  cannot  "be  thought  that  the  disciples 
should  have  forgotten  that  form  which  Christ  had  given 
them ;  and,  strange,  indeed,  would  it  seem,  if  that  was  de- 
signed for  public  services,  and  had  been  only  so  used,  that  the 
disciples  had  not  earlier  made  application  for  a  form  adapted 
to  private  use.  Had  they,  then,  not  prayed  in  secret?  If 
they  had,  what  form,  if  any,  had  they  used  ?  The  probability, 
therefore,  is,  that  the  form  given  by  John  to  his  disciples,  to 
which  allusion  is  made,  so  far  differed  from  that  given  by  the 
Savior  to  his  disciples,  as  to  attract  the  attention  of  the  lat- 
ter, and  to  excite  their  inquiry,  whether  some  variation,  or 
addition  to  that  already  given  them  by  Christ,  might  not  be- 
desirable.  They,  therefore,  on  a  certain  occasion  of  the  Re- 
deemers offering  prayer — whether  in  private  or  otherwise,  is 
not  stated — proceeded  to  ask  him,  "  as  he  ceased,"  to  give 
them  further  and  fuller  instructions  regarding  prayer,  if  such 
were,  in  his  opinion,  important. 

By  repeating  the  same  form,  with  only  some  minor  differ- 
ences of  expression,  Christ,  evidently,  would  have  his  disci- 
ples understand  that  nothing  further  was  necessary.  By 
varying  the  language  in  some  slight  degree,  he,  perhaps, 
intended  to  show  that  they  were  not  bound  to  just  those 
words,  but  might  say  them  according  as  circumstances 
should  require. 

The  Savior,  however,  seized  the  opportunity  thus  presented 
to  impart  instructions  regarding  prayer,  which  have  thrown 
around  that  duty  and  privilege  endearments  which  have  been, 
and  will  be  valued  to  the  end  of  time. 

In  a  manner  the  most  beautiful,  as  well  as  the  most  forci- 
ble, he  proceeds  to  illustrate  the  power  and  propriety  of  per- 
severing and  importunate  prayer. 

Should  a  supperless  traveler,  says  he,  arrive  at  your  resi- 
dence late  at  night,  and  at  a  time  when  you  was  not  prepared 
to  entertain  him,  you  would  naturally  step  to  a  neighboring 
friend  to  obtain  bread  to  set  before  him.     Your  friend  might 


OF     PRAYER.  293 

have  retired ;  and,  at  your  call,  might  plead  that  circum- 
stance, as  a  reason  why  he  should  not  be  disturbed.  If 
your  necessities  were  not  urgent,  you  would  accept  this 
excuse,  and  retire  ;  but,  if  imperious,  what  expedient  would 
you  adopt  to  obtain  the  favor  desired  ?  You  would  continue 
to  knock  or  call ;  you  would  set  forth  your  necessities  by 
every  argument  likely  to  influence  ;  and,  though  he  might 
not  respond,  because  you  are  his  friend,  or  because  of  your 
various  arguments,  he  will,  at  length,  rise,  and  give  you,  sim- 
ply because  of  your  importuiiity.  "  The  word  importunity 
denotes  perseverance  in  an  object,  without  due  regard  to  time 
and  place,  or  circumstances  ;  an  improper  perseverance.  By 
this  your  friend  is  influenced.  Rather  than  be  disturbed,  he 
rises,  and  gives  you  what  you  ask." 

Such  is  the  illustration  which  Christ  gives  of  the  power 
of  importunity.  We  see  its  effects  in  relation  to  man  ;  and 
he  saj's  it  has  similar  power  with  God.  He  introduces  it 
for  the  kind  and  express  purpose  of  showing  his  disciples 
how  they  might  obtain  blessings  which  seemed,  at  first,  to  be 
denied,  but  which  are  important  and  essential. 

A  thousand  questions,  so  to  speak,  might  here  be  asked — 
difficult  to  ansYv^er;  powerful  objections  be  urged — difficult  to 
meet ;  but  that  prayer  is  answered  we  know ;  and  equally 
-well  are  we  assured  that  blessings  come  in  answer  to  fer- 
vent^ importunate  prayer,  which  would  not  be  sent  down  in 
answer  to  suppHcations,  were  they  not  thus  fervent  and  im- 
portunate. Let  the  infidel  weary  himself  with  his  array  of 
difficulties — and  the  skeptic,  with  his  list  of  philosophical 
objections :  the  humble  disciple  of  Jesus  has  a  reply  which 
satisfies  him,  if  not  them.  "  Christ  declares  by  an  apostle, 
(James  5:  16,)  that  earnest,  energetic  prayer  avails  much; 
and,  on  looking  into  the  oracles  of  God,  I  find  recorded  in- 
stances of  answers  to  such  prayers." 

Christ  adds  :  "  Ask"—"  seek" — "  knock;"  and  the  prom- 
ise is,  that  what  is  thus  sought,  shall  be  given.    Not,  indeed. 

25* 


294  BIBLE    HISTORY 

immediately,  as  a  matter  of  course.  That  might  be  incon- 
sistent on  the  part  of  God,  and  even  injurious  to  our- 
selves, or  others  connected  with  us.  We  may  not  be  pre- 
pared for  the  favor  sought.  But  let  no  one  despair.  If  it  be 
for  our  good^  it  will  not  be  withheld.  Let  us  first  ask  aright ; 
let  us  see  that  our  minds  are  in  a  proper  state ;  let  us  feel 
our  need  of  the  blessing  sought ;  let  us  inquire  whether  God 
has  promised  such  a  blessing  ;  and  then  let  us  persevere  until 
God  gives  it,  or  some  blessing  more  important.  God  does 
not  always  give  the  identical  blessing  asked ;  he  may  give 
us  something  better.  The  parent  may  see  that  the  favor 
asked  by  his  child  might  ruin  him,  and  he  withholds  it ;  he 
may  see  that  it  would  be  beneficial,  but  he  can  bestow  that 
which  is  far  more  important  to  his  welfare.  Paul  besought 
the  Lord  that  the  thorn  might  be  removed ;  but  God  knew 
how  to  bestow  a  greater  favor,  which  he  did,  in  making  his 
grace  sufficient  for  him 

In  respect  to  importunity  for  temporal  blessings — such  as 
wealth,  office,  honor,  success  in  worldly  enterprise — we  may 
well  manifest  a  becoming  modesty.  We  may,  indeed,  plead 
for  any  thing  lawful ;  but  it  should  be  in  submission  to  the 
Divine  will,  and  the  more  should  this  feeling  predominate  as 
the  ultimate  utility  of  the  blessing  may  be  problematical.  I 
cannot  know  whether  wealth,  or  office,  or  human  honor, 
would  subserve  my  spiritual,  or  even  worldly  good.  But 
there  are  blessings,  of  whose  value  and  importance,  in 
respect  to  himself,  every  individual  may  absolutely  know ; 
and  for  which  he  may  pray,  and  the  gift  of  which  he  may 
urge,  and  with  an  importunity  in  respect  to  which,  there  is 
little  danger  of  excess  ;  although,  in  regard  to  every  blessing, 
whether  it  be  temporal  or  spiritual,  and  for  which  we  are 
dependent  upon  God,  we  should  say,  "  as  to  measure  and 
time,  not  our  wills,  but  thine,  be  done." 

Christ  encourages  us  to  "  ask,"  "  seek,"  and  "  knock,"  by 
the  conduct  of  parents.     What  parent,  unless  he  be  a  mon- 


OF      PRAYER.  295 

ster,  responds  to  the  petition  of  a  child,  by  giving  him  a 
stone,  instead  of  bread  ;  or,  what  is  worse,  a  serpent,  instead 
of  a  fish  ?  O  no  !  this  is  not  the  law  of  parental  kindness  ; 
but  to  listen  to  the  wants  of  children,  and  find  pleasure  in 
gratifying  them. 

The  pity  of  the  Lord, 

To  those  that  fear  his  name, 

Is  such  as  tender  parents  feel ; 

Nay,  God  is  better  and  kinder  than  the  most  tender  parent ; 
and  therefore,  with  what  confidence  may  we  not  come  as  his 
children,  and  ask  the  blessings  we  need.  Christ  says  pa- 
rents are  evil,  i.  e.  are  imperfect,  often  partial,  blind,  and  some- 
times passionate  ;  but  God  is  free  from  all  such  imperfec- 
tions ;  and,  therefore,  ever  ready  to  bestow  real  blessings 
upon  his  children,  and  will  bestow  them  in  answer  to  impor- 
tunate prayer ;  when,  without  such  prayer,  there  is  no  reason 
to  believe  that  they  would  be  sent  down.  What  says  the 
prophet  Hosea  of  Jacob,  at  Peniel  ?  "  By  his  strength,  he 
had  power  over  the  angel,  and  prevailed  ;  he  wept,  and  made 
supplication  to  him."  What  said  God  to  Moses,  when  the 
Israelites  had  greatly  provoked  him  ?  "  Now,  therefore,  let 
me  alone,  that  I  may  consume  them."  Do  not  pray — do  not 
urge  me.  But  Moses  could  not  see  his  people  cut  ofi"  in 
wrath,  however  just  their  destruction  would  be.  He,  there- 
fore, prays — pleads  ;  and,  the  Psalmist  says  that,  had  he  not 
thrown  himself,  as  he  did,  into  the  breach,  the  Lord  would 
have  destroyed  them. 

But  the  Lord  could  not  destroy  Israel,  while  Moses  was 
thus  pleading.  Hence,  we  read :  "  the  Lord  repented  of  the 
evil  which  he  thought  to  do  unto  his  people."  And  at  an- 
other time,  (Numbers  xiv.)  "  I  will  smite  this  people."  "But," 
said  Moses,  "  the  Egyptians  will  hear  of  it,  and  they  will 
say,  thou  didst  slay  them  because  thou  wast  not  able  to  bring 
them  into  the  land  which  thou  didst  promise  to  give  them  • 


296  BIBLE     HISTORY 

rather  let  thy  praise  be  manifold  in  forgiving  them."  "  And 
the  Lord  said,  I  have  pardoned  them  according  to  thy  word." 
Thus  God  has,  on  many  occasions,  put  on  the  appearance 
of  alteration^  in  order  to  encourage  holy  importunity  and  per- 
severance, on  the  part  of  his  people.  Let  the  children  of 
God  imitate  these  holy  men  ;  let  them  plead — importune,  as 
they  may  do — and  who  will  dare  say,  that  they  will  not  pre- 
vail ?     Christ  says  they  will. 


LUKE. 

THE    IMPORTUNATE    WIDOW. 

And  he  spake  a  parable  unto  them  to  this  end,  that  men  ought  always  to  pray,  and 
not  to  faint ;  saying,  There  was  in  a  city  a  judge,  which  feared  not  God,  «fcc. — 
Luke  xviii.  1—8. 

A  FEW  years  since,  a  youth  presented  himself  before  the 
American  embassador,  resident  at  the  court  of  St.  Petersburg, 
and  requested  to  know  by  what  means  he  might  obtain  an 
interview  with  the  emperor. 

The  embassador  cast  an  eye  upon  him  :  he  bore  the  aspect 
of  one  uneducated  and  unmannered,  but  enterprising  and 
determined. 

"  Your  countiy,  my  lad?"  inquired  the  embassador. 

"I'm  from  America,"  he  replied;  "and  I  wish  to  obtain 
an  interview  with  the  emperor." 

"  It  is  not  easy,"  said  the  embassador,  '/  for  any  foreigner 
to  gain  admittance  to  the  emperor ;  but  very  difficult  for  one 
who,  like  yourself,  seems  to  have  nothing  upon  which  to  base 
a  claim." 

"Well,"  said  the  youth,  nothing  daunted,  "I  must  see 
him ;  and  please  inform  me  by  what  means  I  can  effect  my 
object." 

"  Really,"  said  the  embassador,  "  I  do  not  know ;  but,  if 


OP     PRAYER  297 

you  must  see  him,  I  advise  you  to  apply  to  the  chancellor  of 
the  empire." 

Ah !  thought  I,  reflecting  upon  this  incident,  blessed  be 
God,  that  though  it  be  difficult  to  gain  audience  with  the 
sovereigns  of  this  world,  none  are  debarred  an  audience  with 
the  King  of  kings.  The  poorest  and  the  most  abject  are 
invited,  and  are  welcome.  And  no  such  preparations  are 
necessary,  to  be  acceptable  to  him,  as  are  required  at  earthly 
courts  :  no  court-dress  ;  no  equipage  ;  no  forms  and  ceremo- 
nies. And,  then,  the  interview  with  the  earthly  monarch  is 
generally  short ;  a  few  minutes  only ;  and  if  a  petition  be 
preferred,  may  be  you  will  not  be  allowed  time  to  present  it, 
as  its  importance,  in  your  estimation,  demands.  But,  what 
is  of  still  more  consequence,  if  you  fail  to  secure  the  ear  of 
royalty  on  the  first  application,  a  second  opportunity  is  not 
likely  to  be  afforded. 

True,  there  is  a  preparation — a  needful  and  important  pre- 
paration, on  the  part  of  him  who  would  find  audience  with 
God  ;  but  it  is  not  of  the  exterior,  but  of  the  heart.  "  The 
sacrifices  of  God  are  a  broken  heart  and  a  contrite  spirit." 
"  He  that  cometh  to  God  must  believe  that  he  is,  and  that 
he  is  a  rewarder  of  them  that  diligently  seek  him."  Nor 
is  there  but  a  single  audience-chamber  where  God  may  be 
sought :  but  he  invites  us  to  the  closet — to  the  grove — to  the 
mountain ;  we  may  make  a  temple  of  any  spot  in  the  wide 
realm  of  nature,  and  God  is  there.  And,  then,  our  requests 
may  be  made  to  him — may  be  renewed— may  be  urged; 
and,  if  not  granted,  we  may  come  again  and  again ;  we  may 
prolong  the  interview ;  we  may  multiply  our  arguments.  His 
language,  to  all  and  every  one,  is  :  "  Come  when  you  will ; 
pray  always— at  all  times— at  any  time ;  and  never  famt— 
never  be  discouraged — no,  never." 

The  design  of  the  parable  is  to  inculcate  perseverance  in 
prayer,  though  it  should  long  appear  to  be  unanswered. 

A  widow  makes  application  to  a  judge,  to  avenge  her  of 


298  BILLE     HISTORY 

her  adversary:  i.  e.  to  see  justice  done  her,  in  a  case  which 
she  specifies.  This,  by  virtue  of  his  office,  he  was  bound  to 
do.  This  was  his  business.  But,  he  neglects  to  attend  to 
her  case.  He  is  without  principle,  and  devoid  of  humanity. 
He  fears  neither  God  nor  man.  What  shall  she  do  ?  She 
has  no  friends,  whom  she  can  enlist  in  her  cause ;  and  no 
means  by  which  to  employ  an  advocate.  What  can  she  do? 
She  has  one  expedient,  and  but  one.  She  may  perhaps  weary 
him  by  her  importunity.  This  she  resolves  upon ;  this  she 
tries.  Day  after  day,  therefore,  she  presents  herself  before 
him,  saying:  '-Avenge  me  of  my  adversary."  And  every 
succeeding  day,  she  becomes  more  importunate. 

Meanwhile,  his  indifference  continues ;  nay,  it  strengthens ; 
perhaps  rises  to  positive  prejudice  and  hostility.  Still,  she 
pursues  him ;  and  while,  perhaps,  she  sees  no  great  reason 
to  hope,  he  sees  no  prospect  of  rest.  At  length,  she  triumphs. 
She  fairly  luearies  him  out ;  and,  simply  to  save  himself 
trouble^  growing  out  of  her  importunity,  he  hears  her  cause, 
and  does  her  justice.  Thus,  under  the  most  hopeless  circum- 
stances, her  perseverance  prevails  ;  and  the  result,  here  repre- 
sented by  our  Lord  in  the  parable  before  us,  is  as  natural  as 
it  is  instructive.  Earnest  desire  constrains  us  to  be  importu- 
nate ;  and  importunity  will  often  succeed,  where  there  is  no 
feature  in  the  case  that  could  give  us  the  faintest  prospect 
of  relief 

Let  us  attend  to  the  application  of  the  parable.  And  the 
Lord  said,  "  Hear  what  the  unjust  judge  saith.  And  shall 
not  God  avenge  his  own  elect,  which  cry  day  and  night  unto 
him,  though  he  bear  long  with  them  ?  I  tell  you  he  will 
avenge  them  speedily."  Jesus  here  argues  from  the  less  to 
the  greater ;  from  the  fact  of  successful  importunity  in  a  case, 
where  there  were  no  favorable  circumstances,  to  the  certainty 
of  success  in  a  case  where  every  thing  is  favorable. 

In  every  respect,  God  is  the  very  opposite  of  the  unjust 
judge ;  and  if  it  was  not  in  vain  to  importune  one  who  had 


OF      PRAYER.  299 

no  disposition  to  hear,  will  it  be  in  vain  to  importune  Him 
who  is  inclined  to  hear  before  we  ask? 

The  poor  widow  had  no  encouragement  in  the  character 
of  the  judge,  to  whom  she  appealed ;  but  the  child  of  God 
may  rest  assured  that  there  is  in  Him  to  whom  he  makes 
suit,  attributes  of  mercy  and  kindness,  which  may  inspire 
him  with  the  largest  confidence.  God  loves  to  bless.  He 
delights  in  diifusing  abroad  his  favors.  "  The  Lord  is  gra- 
cious, and  full  of  compassion,  long-suffering,  and  of  great 
kindness."  "  The  Lord  is  good  to  all,  and  his  tender  mercies 
are  over  all  his  works." 

The  widow  had  no  promises  to  plead.  The  judge,  at  no 
one  interview,  gave  her  any  intimation  that  he  designed  to 
attend  to  her  cause.  But  the  believer  has  the  assurance  of 
his  heavenly  Father,  that  the  seed  of  Jacob  shall  not  seek 
his  face  in  vain.  "  He  will  fulfill  the  desire  of  them  that 
fear  him ;'  he  also  will  hear  their  cry,  and  will  help  them." 
The  divine  promises  the  child  of  God  may  spread  out  before 
Him  in  all  their  number,  richness,  and  power.  He  may  urge 
them — press  them  with  a  fervency  and  importunity,  which 
only  the  longing,  unsatisfied  heart  can  understand. 

The  promises  I  sing, 

Which  sovereign  love  hath  spoke ; 
Nor  will  th'  eternal  King 
His  words  of  grace  revoke. 
They  stand  secure 
And  steadfast  still ; 
Not  Zion's  hill 
Abides  so  sure. 

The  widow  was  in  no  wise  related  to  the  judge,  and  hence 
could  plead  no  ties  of  affinity.  But  the  believer  is  a  child — 
"born  by  a  new  celestial  birth" — adopted  into  the  family  of 
God — ^bearing  the  divine  image — interested  in  the  heavenly 
inheritance.  Shall  such  a  one  not  be  heard  ?  Will  a  father 
forget  his  child  ?  That  were  strange  ;  but  it  may  be.  Yes 
more  than  that : 


300  BIBLE     HISTORY 

The  bridegroom  may  forget  the  bride 
Was  made  his  wedded  wife  yestreen ; 

The  mother  may  forget  the  child, 
That  smiles  so  sweetly  on  her  knee — 

But  God  cannot  forget  the  children  of  his  love.  He  has 
engraven  them  on  the  palms  of  his  hand :  thej  are  dear  to 
Him  as  the  apple  of  his  eye.  Not  hear  them !  that  is  impos- 
sible. They  are  his  elect  sons  and  daughters.  They  are 
Christ's.  They  must  be  heard.  True,  God  "may  bear  long 
with  them :"  i.  e.  he  may  for  a  season  defer  to  answer  them; 
he  may  for  wise  reasons  try  their  faith  and  patience ;  but,  in 
his  own  good  time  and  way,  he  will  answer.  And  he  will 
do  it  "  speedily  " — suddenly — unexpectedly.  Relief  often 
comes  from  some  unexpected  quarter,  at  the  very  moment 
when  the  believer  is  just  ready  to  faint  and  despair.  The 
incumbent  cloud — dark,  thick,  gloomy — suddenly  breaks, 
and  down  comes  the  light — harbinger  of  a  day  without 
clouds. 

Finally,  the  widow  had  no  friend  at  hand,  to  aid  her  in 
pleading  her  cause.  But  the  believer  has  an  "  advocate  " — 
an  "advocate  with  the  Father" — resident  at  court;  there  at 
all  times  to  attend  to  his  'cause ;  never  neglecting  it ;  and 
never  at  a  loss  how  to  manage  it.  "  He  ever  liveth  to  make 
intercession  for  us." 

Great  Advocate !  almighty  Friend ! 
On  thee  our  humble  hopes  depend ; 
Our  cause  can  never,  never  fail. 
For  thou  dost  plead,  and  must  prevail. 

And  now  say,  Christian  friend,  can  you  imagine  circum- 
stances more  favorable  than  those  in  which  you  are  placed 
to  secure  the  blessings  which  you  need  ?  What  more  can 
you  wish  ? 

Are  you  a  minister  of  Jesus  Christ,  having  in  charge  a 
flock,  few  of  whom  you  seem  to  be  gathering  into  the  king- 


OP     PRAYER.  301 

dom  ?  Are  you  disheartened  ?  The  remedy — the  way  to 
brighter  days — to  all  desirable  success,  is  before  you.  Pray 
more.  Do  you  say  that  you  have  prayed — and  prayed  more? 
Well,  pray  more  still:  pray  on:  pray  always,  and  never 
faint. 

Are  you  a  professor  of  the  gospel,  and  is  the  church 
around  you  asleep  ? — are  sinners  descending  the  broad  way  ? 
What  shall  you  do  ?  Why,  pray ;  pray,  and  pray  again, 
and  keep  on  praying ;  and,  in  every  succeeding  interview 
with  God,  be  more  importunate. 

Are  you  a  parent,  and  have  you  children,  without  God, 
and  without  hope  in  the  world  ?  Does  their  conduct  grieve 
jou  ?  Do  their  prospects  alarm  you  ?  May  be,  you  have 
warned  them;  plead  with  them;  prayed  for  them.  And, 
now,  what  more  can  you  do  1  What  more  ?  Let  me  ask, 
Have  you  prayed  as  much  as  you  are  able?  Cannot  you 
offer  another  prayer  ?  Can  you  not  pray,  yet  more  fervently? 
— a  little  more,  than  you  have  ever  yet  done  ?  Until  you 
have  done  all  these,  despair  not.  Pray  on,  till  God  himself 
bids  you  pray  no  more ;  but  while  the  words  of  Jesus  stand 
unrevoked,  "  men  should  always  pray,  and  never  faint,'^  the 
warrant  is  good  and  the  prospect  fair. 

When  I  hear  good  men  say,  that  they  can  do  no  more,  I 
am  reminded  of  the  story  of  Robert  Bruce  and  the  spider. 
Like  a  true  patriot,  he  had  espoused  the  cause  of  his  coun- 
try ;  and,  in  defence  of  her  liberties,  had  exerted  himself,  as 
he  thought,  to  the  utmost.  At  a  certain  time,  sunken  and 
dejected,  he  took  refuge  for  the  night  in  a  barn.  Sleep  for- 
sook him.  Li  a  feverish  and  restless  state,  he  lay  till  morn- 
ing, reflecting  on  the  course  which  he  should  pursue.  The 
cause  of  the  patriots  was  becoming  desperate  ;  it  was  already 
so.  And  what  more  could  he  do  for  his  oppressed  and  bleed- 
ing country?  While  he  lay  distressed  by  this  conflict  of 
feeling,  his  attention  was  attracted  to  a  spider,  which  was 
attempting  to  pass  from  one  beam  to  another.     But  she  fell 

26 


302  BIBLE     HISTORY 

Presently  she  was  again  ascending;  and  on  reaching  the 
same  spot,  again  she  fell.  On  the  third,  fourth,  fifth  trial, 
she  was  equally  unsuccessful.  But  she  seemed  in  no  wise 
discouraged;  but  intent  and  determined.  Bruce  had  counted 
the  nineteenth  time  :  all  ineffectual.  The  movements  of  the 
spider  were  evidently  less  vigorous.  She  appeared  weary, 
but  still  bent  on  accomplishing  her  purpose.  Once  more, 
therefore,  she  ascended  ;  her  pace  slower ;  her  step  faltering. 
She  reached  the  important  gap ;  she  seemed  to  gird  herself 
up  to  a  final,  desperate  effort ;  she  gave  one  more  leap :  it 
was  the  twentieth,  but  that  twentieth  was  successful. 

The  spider  was  unconsciously  reading  a  lesson  of  vast 
importance  to  the  recumbent  Scottish  patriot ;  nor  did  she 
inculcate  that  lesson  in  vain.  Bruce  was  roused.  More 
might  be  done.  The  fortunes  of  his  country,  desperate  as 
they  seemed,  might  be  retrieved.  He  rose,  more  invigorated 
than  if  he  had  slept  the  entire  night.  He  sallied  forth ; 
sought  out  his  few  and  dispirited  followers ;  and,  putting 
himself  once  more  at  their  head,  fought  and  won  the  cele- 
brated battle  of  Bannockburn,  which  gave  independence  to 
Scotland  and  a  crown  of  glory  to  Bruce. 

Years  have  passed  since  I  read  this  story;  but  I  relate  it, 
I  believe,  substantially  correct.  And  what  a  lesson  it  incul- 
cates !  How  many,  like  Bruce,  might  be  taught  by  an  hum- 
ble insect !  The  truth  is,  we  should  never  despair,  in  regard 
to  our  success  in  a  good  enterprise.  Never  ?  This  is  strong 
language  ;  perhaps  too  strong :  but  we  should  be  willing  to 
labor,  while  the  last  ray  of  day  lasts,  and  even  until  every 
appearance  of  twihght  has  departed.  In  respect  to  prayer 
for  any  good  object,  I  know  not  when  we  should  rest.  Cer- 
tainly never,  until  the  power  of  prayer  is  exhausted,  or  until 
God  so  plainly  manifests  his  will,  not  to  grant  a  favorable 
answer,  that  further  supplication  would  seem  to  be  forbidden. 
It  is  granted,  that  God  may  so  clearly  indicate  his  pleasure, 
that  we  should  cease  after  a  single  supplication.     Christ  con- 


OF      PRAYER.  303 

fined  himself  to  a  repetition  of  his  prayer  in  the  garden  three 
times :  Paul  did  the  same,  in  respect  to  a  removal  of  the 
"thorn  in  the  flesh."  But  they  ceased  only  when  they  were 
satisfied  of  the  divine  will.  At  that  point,  we  may  also  well 
cease  to  pray:  but  until  we  are  satisfied  of  this,  let  us  not 
"  faint."  Pray  on.  It  may  be  that  you  will  pray  ten,  fifteen 
— ^yea,  nineteen  times — and  if  you  stop  there,  you  fail.  Pray 
the  twentieth  time ;  and  that  last — most  fervent — most  be- 
lieving— most  faithful  prayer,  is  the  one  which  serves  to  move 
the  "muscles  of  Omnipotence"  in  your  behalf ;  and,  when 
they  move,  the  blessing  comes. 

Then  earnest  let  us  be, 

And  never  faint  in  prayer; 
God  loves  our  importunity, 

And  makes  our  cause  his  care. 


LUKE. 


THE    niARISEE    AND    PUBLICAN. 

And  he  spake  this  parable  unto  certain  which  trastcd  in  tliem?elves  that  they  were 
righteous,  and  despised  others  :  Two  men  went  up  into  the  temple  to  pray  ;  the 
one  a  Pharisee,  and  the  other  a  publican.  The  Pharisee  stood  and  prayed  thus 
with  himself:  God,  I  thank  thee,  that  I  am  not  as  other  men  are,  extortioners, 
unjust,  adulterers,  or  even  as  this  publican.  I  fast  twice  in  the  week;  I  give 
tithes  of  all  that  I  posse-ss.  And  the  publican,  standing  afar  off,  would  not  lift  up 
so  much  as  his  eyes  unto  heaven,  but  smote  upon  his  breast,  saying.  God  be  mer- 
ciful to  me  a  sinner. — Luke  xviii.  9—13. 

A  WRiTEP.  has  some  where  remarked,  that  "  hunility  is 
the  Alpha  and  Omega  of  a  sinner's  faith  and  a  sinner's 
aopes  ;  the  commencing  and  crowning  grace  ;  the  all  in  all 
of  the  spirit  of  Christianity."  Just  so.  The  whole  super- 
struction  of  hope  and  holiness  rests  on  humility.  "  The 
building  itself  is  a  beautifid  fabric  of  humihty  ;  and  all  those 
ornamental  decorations  that  crown  the  pillar  of  the  temple, 


304  BIBLE     HISTORY 

and  on  which   even   the  eye  of  God  himself  looks  with 
pleasure,  are  all  emblems  of  humility." 

In  like  manner,  the  services  which  are  rendered  to  God 
from  within  this  building — the  prayer,  the  praise,  the  hom- 
age— if  acceptable,  must  rise  from  an  altar,  on  which  hu- 
mility has  been  the  first  sacrifice.  Humility  is  the  court- 
dress  of  heaven.  Gabriel  wears  such  a  dress  under  his 
"  garments  of  praise :"  not  a  saint  in  the  kingdom  of  God  on 
high  but  has  on  this  indispensable  "  wedding  garment." 
How  much  more  becoming  the  child  of  God  on  earth,  who 
every  day  commits  sin  enough  to  banish  every  angel  from 
the  realms  of  glory! 

To  intercourse  with  God,  humility  is  as  necessary  as 
holiness  was  to  Adam  in  the  garden  of  Eden.  He  remained 
not  one  hour  in  his  earthly  paradise  after  that  was  extinct ; 
and  not  one  moment  will  God  hold  fellowship  with  one  who 
comes  not  with  a  broken  and  contrite  heart.  To  be  accepted, 
he  must  say,  with  Jacob  :  "  I  am  not  worthy  of  the  least  of  • 
all  these  mercies,  and  of  all  the  truth  which  thou  hast  shewed 
unto  thy  servant ;"  he  must  say,  with  David :  "  Have  inercy 
upon  me,  O  God !  according  to  thy  loving  kindness,  according 
unto  the  multitude  of  thy  tender  mercies,  blot  put  my  trans- 
gressions ;"  he  must  say,  with  Ezra:  "O  God!  1  am 
ashamed,  and  blush  to  lift  my  face  up  to  thee,  O  God ;  for 
our  iniquities  are  increased  over  our  heads,  and  our  trespass 
is  gone  up  to  the  heavens  ;"  he  must  say,  with  Daniel :  "  O 
Lord,  to  us  belongeth  confusion  of  face :  to  the  Lord  our 
God  belong  mercies  and  forgiveness,  though  we  have  rebelled 
against  him.  Neither  have  we  obeyed  the  voice  of  the  Lord 
our  God,  to  walk  in  his  laws,  which  he  has  set  before  us  by 
his  servants  the  prophets  ;"  he  must  say,  with  the  publican, 
smiting  upon  his  breast,  "  God  be  merciful  to  me  a  sinner." 

The  design  of  Jesus  Christ,  in  the  parable  before  us,  was 
to  show  the  necessity  of  humility^  in  order  to  the  acceptance 
of  prayer  before  God. 


OP     PRAYER.  305 

No  arguments  would  have  served  to  exhibit  the  truth  so 
clearly,  or  to  have  impressed  it  so  forcibly,  as  the  picture  of 
the  Pharisee  and  publican,  which  Christ  has  here  drawn. 
We  see,  at  a  glance,  the  character  of  the  two  men,  and  the 
essential  difference  in  the  nature  and  foundation  of  their 
worship.  In  the  one  case,  there  is  humihty  and  repentance ; 
in  the  other,  nothing  but  pride  and  ostentation.  No  one, 
who  has  read  the  account  of  these  two  men,  ever,  for  one 
moment,  saw  a  single  reason  why  the  Pharisee  should  be 
accepted,  or  a  single  reason  why  the  publican  should  not  be 
accepted. 

If  it  be  urged,  in  behalf  of  the  Pharisee,  that,  in  praying, 
h"e  was  discharging  a  duty,  it  is  granted.  But,  beyond  this, 
what  is  there  to  recommend  him  ?  What  merit  attaches  to 
him,  who,  acknowledging  the  duty  of  aiding  the  poor,  carries 
them  nothing  but  the  chaff  of  his  wheat,  or  the  husks  of  his 
corn?  To  what  reception  is  he  entitled  from  a  pure  and 
holy  God,  who  comes  only  in  the  spirit  of  self-glorification  ? 
His  object  is  not  to  honor  God,  but  to  honor  himself;  not  to 
express  his  sense  of  dependence,  but  to  magnify  his  deeds ; 
not  to  bewail  his  sins,  but  to  boast  of  his  worthiness.  "  The 
foundation  of  prayer,"  says  Paley,  "  in  all  cases,  is  a  sense 
of  want.  No  man  prays  in  earnest,  or  to  any  purpose,  for 
what  he  does  not  feel  that  he  wants."  But  the  Pharisee 
expresses  not  a  single  want.  No !  not  he.  He  comes  to 
God,  to  inform  him  how  very  good  he  is,  and  what  very  good 
works  he  has  done !  how  beautifully  his  character  and 
actions  contrast  with  those  of  others ! 

We  perceive  not  one  element  of  prayer  in  all  this  array 
of  devotion ;  while  his  pride,  ostentation,  and  hypocrisy 
stand  out  in  all  their  odiousness  and  depravity.  He  does, 
indeed,  give  thanks  to  God  that  he  is  not  as  other  men  are ; 
but  he  does  not  add,  with  Paul,  "  By  the  grace  of  God  I  am 
what  I  am."  No ;  the  grace  of  God  had  had  no  concern  in 
making  him  to  differ  from  others.     If  he  could  claim  the 

26* 


306  BIBLE     HISTORY 

merit  of  not  being  an  extortioner,  unjust,  or  an  adulterer,  ho 
could  not  claim  not  to  be  a  proud,  vain,  boastful  hypocrite. 

If  we  now  turn  to  contemplate  the  publican,  the  contrast 
is  striking  and  delightful.  "  The  sacrifices  of  God  are  a 
broken  heart,  and  a  contrite  spirit ;"  and  such  is  the  sacrifice 
offered  by  the  publican.  He  expresses  the  deepest  penitence 
by  what  he  does,  and  by  what  he  says.  "  He  stands  afar 
oif."  The  Pharisee  had  advanced  to  the  side  of  the  court 
nearest  the  temple,  as  if  that  more  honorable  and  conspicuous 
place  belonged  to  him.  But  the  publican  occupies  a  position 
on  the  opposite  side,  as  far  as  possible  from  the  temple.  He 
feels  unworthy  to  approach  near  to  the  place  where  God  has 
his  holy  habitation.  The  consciousness  of  guilt  also  pre- 
vents him  from  "  raising  his  eyes  to  heaven."  But  his  heart 
ascends,  and  with  it  "  a  godly  sorrow,"  most  acceptable  to 
God.  Moreover,  he  "  smites  upon  his  breast,"  in  token  of  a 
holy  indignation  against  himself  for  his  many  transgressions, 
and  as  an  expression  of  his  anguish  on  account  of  them. 

Such  were  the  preliminaries  of  the  prayer  which  he  pro- 
ceeds to  offer.  It  was  short.  "  Fear  and  shame,"  says  an 
old  divine,  "  hindered  him  from  saying  much ;  sighs  and 
groans  swallowed  up  his  words  ;  but  what  he  did  say  was 
to  the  purpose:"  "God  be  merciful  to  me  a  sinner."  How 
different  from  the  language  of  the  Pharisee  !  Sin  ! — he  had 
none  to  confess.  Mercy! — he  had  no  occasion  to  ask  it. 
He  was  rich  and  full ;  pure  and  worthy.  What  should  he 
confess  ?  What  need  he  implore  ?  But  the  publican  feels 
guilty,  and  most  unworthy ;  he  feels  condemned,  and  sues 
for  pardon  :  "  Behold,  I  am  vile,  what  shall  I  answer  thee!" 

Would  we  pray  so  as  to  be  accepted  of  God?  Let  us 
shun  the  vain-glory  and  offensive  ostentation  of  the  Pharisee : 
let  us  imitate  the  sincere  humility,  and  the  deep  and  fervent 
repentance  of  the  publican :  let  us  cry,  as  did  the  Psalmist  ; 
and  then  shall  we  be  able  to  rejoice  as  he  rejoiced,  and  praise 
as  he  praised. 


OF     PRAYER.  307 

O  God  of  mercy,  hear  my  call ! 

My  load  of  guilt  remove ; 
Break  down  this  separating  wall, 

That  bars  me  from  thy  love. 

Give  me  the  presence  of  thy  grace; 

Then  my  rejoicing  tongue 
Shall  speak  aloud  thy  righteousness, 

And  make  thy  praise  my  song. 


JOHN. 

PARTING    DIRECTIONS    OF    JESUS    CHRIST. 

And  whatsoever  ye  shall  ask  in  my  name,  that  will  I  do,  that  the  Father  may  be 
glorified  in  the  Son.  If  ye  shall  ask  any  thing  in  my  name,  I  will  do  it.  And  I 
will  pray  the  Father,  and  he  shall  give  you  another  Comforter,  that  he  may  abide 
with  you  for  ever.— Jb//?i  xiv.  13—16. 

That  whatsoever  ye  shall  ask  the  Father  in  my  name,  he  may  give  it  you.— JbAn 
XV,  16. 

And  in  that  day  ye  shall  ask  me  nothing.  Verily,  verily,  I  say  unto  you.  What- 
soever ye  shall  ask  the  Father  in  my  name,  he  will  give  it  you.  Hitherto  ye  have 
asked  nothing  in  my  name  :  ask,  and  ye  shall  receive,  that  your  joy  may  be  full. 
At  that  day,  ye  shall  ask  in  my  name  :  and  I  say  not  unto  you,  that  I  will  pray  the 
Father  for  you. — Tohn  xvi.  23—26. 

The  sun  had  descended  behind  the  "mountains  which 
were  round  about  Jerusalem ;"  and  even  the  last  rays  of 
twilight  were  fading  from  the  spires  of  her  lofty  edifices,  as 
Jesus  and  his  twelve  disciples  were  entering  an  upper  room 
of  a  house  in  one  of  the  streets  of  the  "  Holy  City,"  It  was 
a  solemn  and  interesting  occasion  ;  being  the  last  interview 
which  he  should  enjoy  with  them  prior  to  his  crucifixion. 
On  this  account,  doubtless,  they  seemed  dearer  to  him  than 
ever.  He,  therefore,  took  the  opportunity  presented  by  the 
observance  of  the  Passover,  to  say  some  things  to  them, 
which  he  had  reserved  to  the  present  time,  but  which,  now, 
on  the  eve  of  his  separation  from  them,  it  was  expedient  for 


308  BIBLE     HISTORY 

them  to  know.  He  wished,  also,  to  draw  them  nearer  than 
ever  to  his  heart ;  to  unbosom  to  them  his  inmost  love,  and 
thus  to  prepare  them  for  the  pang  of  parting  with  their  Lord, 
which  he  knew  was  just  at  hand. 

They  were  soon  seated  at  the  table,  where,  having  cele- 
brated the  Passover,  he  instituted  the  Supper,  designed  to 
take  the  place  of  that  divine  and  most  significant  rite,  and 
which  was  to  continue,  in  all  time  to  come,  as  a  memorial  of 
his  love. 

"  Do  this,"  he  cried,  "  till  time  shall  end, 
In  mem'ry  of  your  dying  friend ; 
Meet  at  my  table,  and  record 
The  love  of  your  departed  Lord." 

While  thus  engaged,  he  announced  to  them  his  speedy 
return  to  his  Father.  But,  lest  the  annunciation  should  fill 
them  with  sorrow  and  apprehension,  he  followed  it  with  the 
most  kind  and  consolatory  assurances.  "  He  sought  to  pre- 
pare them  for  the  approaching  trial,  by  showing  them  that, 
though  he  died,  he  died  with  them  on  his  heart."  He  was 
going ;  but  it  was  to  his  Father,  and  their  Father — to  his 
God,  and  their  God.  Indeed,  it  was  most  expedient  for  them 
that  he  should  go.  They  would  meet  with  trials  and  tribu- 
lations ;  but,  if  he  went,  he  would  prepare  a  place  for  them, 
and,  in  due  time,  call  them  home  to  himself  Meanwhile,  he 
would  send  the  Spirit — long  promised,  long  looked  for — who 
should  comfort  them,  support  and  animate  them  ;  who  would 
communicate  to  them  truths  of  inestimable  value  to'  them- 
selves and  the  world ;  and  who  would  carry  on,  and  com- 
plete within  them,  the  work  of  sanctification. 

Nor  were  they  to  imagine  that  intercourse  between  them 
and  himself  was  here  to  terminate.  He  should,  indeed,  see 
them  no  more  in  the  flesh ;  but  he  would  come  to  them,  and 
his  Father  also,  and  make  their  abode  with  them.  And,  in 
addition  to  all  these  considerations — calculated  to  mitif>-ate 


OP     PRAYER.  309 

their  sorrows,  and  to  inspire  them  with  joy — he  had  blessed 
truths  to  announce  to  them,  in  relation  to  another  mode  of 
intercourse  with  the  earth  and  himself,  viz  :  jirayer. 

"  Hitherto  ye  have  asked  nothing  in  my  name."  Up  to 
this  time,  they  had  not  besought  God  through  him,  as  the 
Mediator^  but  they  had  directly  applied  to  him.  But,  now, 
he  announces  to  them  the  new  and  animating  truth,  that, 
from  and  after  his  crucifixion,  their  requests  were  to  be  made 
to  God  in  his  name.  Immediately  following  that  event,  "  I 
will  see  you,"  says  he,  v.  22 ;  "  and  in  that  day,"  or  from 
that  time,  "  ye  shall  ask  me  nothing,"  but  ask  the  Father  in 
my  name.  "  At  that  day,"  and  forward,  "  ye  shall  ask  in 
my  name :  and  I  say  not  unto  you  that  I  will  pray  the 
Father  for  you."  In  several  instances,  he  had  said  he  would 
pray  for  them :  indeed,  he  had,  on  this  point,  given  them 
already  such  assurances,  that  further  declarations  were  un- 
necessary. "I  do  not  say  I  will  pray  for  you :"  there  is  no 
need  of  my  repeating  this  assurance ;  and,  besides,  the 
Father  himself  loves  you  so  well,  that  whatever  you  shall 
ask,  he  will  grant  you  for  my  sake,  and  because  of  your  love 
to  me. 

Such  was  the  valedictory  discourse  of  the  Redeemer  to 
his  disciples,  touching  their  future  intercourse  with  the  Father 
and  himself,  by  means  of  prayer.  And  there  is  not,  and 
there  never  was,  any  thing  more  tender  and  appropriate,  in 
all  the  annals  of  time.  Jesus  here  pours  out  his  whole  soul. 
He  opens  the  bosom  of  Infinite  Love.  He  gives  assurances 
of  the  most  friendly  and  animating  character.  When  he 
had  gone  up,  after  his  crucifixion,  his  disciples  understood 
the  full  import  of  his  gracious  words  and  promises:  and  they 
animated  them  through  all  their  after-trials ;  in  stripes— in 
imprisonments— in  perils  by  land,  and  perils  by  sea — through 
life,  and  in  death  itself 

These  directions  and  assurances  of  Jesus  were  not  de- 
signed to  be  limited  to  his  disciples,  to  whom  they  were 


310  BIBLE     HISTORY 

originally  addressed,  but  to  extend,  in  all  their  significancy 
and  value,  to  such  as  "  should  believe  on  his  name."  Jesus 
is,  at  this  present  time,  an  Advocate  and  Intercessor  in  behalf 
of  his  people,  and  will  so  continue  till  the  work  of  redemp- 
tion closes.  What  a  blessed  annunciation !  What  an  encour- 
agement to  those  who  feel  that  their  cause  is  weak — and  not 
only  weak,  but  that  they  personally  have  no  power  to  present 
it !  Diffident  disciple  of  Jesus !  you  have  a  strong  cause, 
for  your  cause  is  the  cause  of  Jesus  ;  and  you  have  a  strong 
advocate,  for  he  has  assured  j^ou  that  he  will  plead  for  you ; 
and,  besides,  the  Father  himself  has  set  his  love  upon  you, 
and  is  himself  ready  to  grant  your  request.  On  what  pos- 
sible ground,  then,  can  you  fail  ? 


LUKE. 

JESUS    IN    GETHSEMANE. 

And  he  came  out,  and  went,  as  he  was  wont,  to  the  mount  of  Olives ;  and  his  dis- 
ciples also  followed  him.  And  when  he  was  at  the  place,  he  said  unto  them,  Pray 
that  ye  enter  not  into  temptation.  And  he  was  withdrawn  from  them  about  a 
stone's  cast,  and  kneeled  down,  and  prayed,  saying,  Father,  if  thou  be  willing, 
remove  this  cup  from  me  :  nevertheless,  not  my  will,  but  thine,  be  done,  &c.— 
Luke  xxii.  39 — 46. 

Delightful  must  have  been  that  interiiew,  which  we 
have  just  done  contemplating,  between  Jesus  and  his  dis- 
ciples. Doubtless  it  would  have  been  pleasant  to  both,  could 
it  consistently  have  been  prolonged.  But  Jesus  knew  that 
his  hour  was  approaching.  The  Prince  of  Darkness  was 
marshaling  his  forces.  His  betrayer  had  gone  forth,  and 
was  gathering  his  assistants  in  the  already-matured  project 
of  surrendering  him  to  bigoted  and  vindictive  rulers  and 
priests. 

Jesus,  therefore,  retired  from  the  chamber;  and,  taking  his 
course  across  the"  Cedron,  invited  his  disciples  to  accompany 


OF     PRAYER.  311 

him.  But  his  heart  was  too  full  not  to  continue  to  flow  forth 
in  the  same  tide  of  holy  love.  Discoursing  to  them,  as  they 
went,  in  the  same  terms  of  gracious  endearment,  "  he  took 
them,"  it  has  been  beautifully  observed,  "  into  a  new  region 
of  truth ;  expatiated  over  fields  filled  with  the  products  of 
infinite  love  ;  ranged  over  ground  which  they  had  only  before 
beheld  dimly  at  a  distance — ground,  which  brought  them 
within  sight  of  the  gate  of  heaven.  He  drew  them  close  to 
himself ;  unbosomed  to  them  his  inmost  designs  ;  showed 
them  his  very  heart,  with  all  their  names  engraven  there, 
and  all  their  interests  bound  up  and  made  one  with  his 
dearest  purpose,  and  with  the  glory  of  the  Father." 

What  more  could  he  say  ?  Nothing.  Love — pure,  holy, 
ardent  love — could  utter  nothing  more  affectionate.  But 
love  could  do  more — and  this  was  the  last  and  kindest  effort 
which  even  the  Redeemer  could  make  in  their  behalf — he 
could  pray  the  Father  for  them.  And  such  a  prayer  he  now 
offers,  as  they  had  never  heard ;  and  such  as,  till  then,  had 
never  gone  up  from  earth  to  heaven.  We  cannot  dwell  upon 
it ;  but  it  was  a  prayer,  "  in  which  he  asked  with  the  large- 
ness and  confidence  of  one  who  felt  that  he  was  entitled  to 
ask  what  he  would ;  a  prayer,  in  which  he  pleaded  as  if  he 
were  already  standing  by  the  '  altar  of  incense,'  above,  and 
had  actually  entered  on  his  office  of  Intercessor  there."  * 

They  had  now  reached  Gethsemane,  whither  he  was  de- 
signing to  lead  them.  Here  was  a  garden,  lying  on  the 
western  slope  of  the  mount  of  Olives,  and  from  which  the 
^'Holy  City"  was  in  full  view.  He  had  often  been  there: 
indeed,  it  was  his  accustomed  retreat,  when  he  wished  to 
retire  from  the  world;  or,  when  sad  and  depressed,  he  sought 
rehef  by  contemplation,  and  intercourse  with  heaven. 

They  had  been  in  the  garden  but  a  short  time,  before  a 

'  The  prayer,  to  which  reference  is  here  made,  the  reader  will  find  in  John  xvii. 
The  fifteenth  and  sixteenth  chapters  are  occupied  with  Chi'ist's  valedictory  dis- 
course, uttered,  it  is  supposed,  while  on  his  way  to  the  garden,  and  was  followed  by 
this  prayer  before  he  entered. 


312  BIBLE     HISTORY 

sudden  and  surprising  change  came  over  him.  That  heav» 
enlj  calmness — that  divine  serenity  which  he  had  manifested 
during  the  evening,  gave  way  to  forebodings  the  most  pain- 
ful— to  agony  the  most  intense.  "  My  soul,"  he  exclaims, 
"  is  exceeding  sorrowful,  even  unto  death :  tariy  ye  here,  and 
watch  with  me." 

The  evangelists  are  remarkable,  as  is  well  known,  for  the 
simplicity  of  their  narrative.  They  use  no  embelHshments  ; 
they  seem  intentionally  to  avoid  all  emotion,  and  relate  events 
as  if  they  had  no  personal  interest  in  them.  And  yet,  from 
their  simple  statement,  who  has  not  inferred  that  the  anguish 
and  agony  of  the  Redeemer  were  not  most  remarkable  1 

How  shall  we  account  for  his  horror — his  dismay — "  his 
strong  crying,  and  tears  ? — for  that  "  agony,"  which  brought 
a  bloody  sweat  upon  his  body,  and  which  fell  in  drops  to  the 
ground  1  "  In  the  ordinary  course  of  human  affairs,  an 
innocent  man,  of  common  fortitude,"  it  has  been  observed, 
"  resigns  himself,  with  acquiescence,  to  his  fate :  his  integ- 
rity supports  him.  Hence,  many  illustrious  and  virtuous 
men,  in  the  heathen  world,  supported  by  the  native  fortitude 
of  the  human  mind,  poured  contempt  upon  all  the  forms  of 
death,  and  departed  with  magnanimity  and  with  glory.  In 
the  early  times  of  the  Christian  Church,  the  first  disciples 
followed  their  Lord  in  a  path  that  was  marked  with  blood." 
Even  tender  females  braved  the  rage  of  the  enemy,  and  the 
fires  of  the  tormentor,  and,  with  triumph,  embraced  every 
species  of  sufferings  which  human  ingenuity  could  inflict. 

But  Jesus  trembles,  and  stands  aghast !  Wherefore  this, 
when  his  death,  though  painful  and  severe,  is  to  prove  so 
glorious — and  to  be  fraught  with  blessings  upon  a  world, 
while  that  world  shall  last  ? 

There  w^as  reason  for  all  he  felt,  and  for  all  he  expressed. 
He  had  a  cup  of  suffering  to  drink,  from  which  he  might 
well  shrink.  Bodily  suffering !  that  he  could  endure.  The 
taunts  and  mockings  of  his  enemies  !  those  he  could  sustain. 


OF     PRAYER.  313 

But  the  assaults  of  Satan,  now  unbroken — for  it  was  his 
hour — who  could  support  them  ?  But,  far  more  than  these, 
a  sense  of  the  Father's  wrath,  added  to  the  crushing  weight 
of  a  world's  entire  guilt — such  a  load  was  rolling  on  towards 
him,  and  he  unsupported — only  a  few  friends  around  him — 
and  they  now — strange  to  tell ! — on  the  verge  of  sleep,  and 
soon  to  be  scattered !     Who  would  not  be  "  sore  amazed?" 

"  My  soul,"  said  he— and  who  can  wonder  at  the  ex- 
clamation ? — "  my  soul  is  exceedingly  sorrowful,  even  unto 
death."  He  felt,  evidently,  that  he  should  not  be  able  to 
sustain  the  trial  through  which  he  was  going  to  pass.  The 
incumbent  cloud  had  a  density  and  a  blackness,  which  so 
oppressed  his  soul,  that  he  verily  behoved  that  he  should  be 
crushed.  Where,  then,  would  be  the  purposes  of  Infinite 
Mercy  ?  What  would  become  of  a  race  of  sinners,  for  whom 
he  was  about  to  die  1  What  a  pall  would  be  spread  over  a 
world  of  spiritual  darkness !  And  would  not  some  harps 
cease  their  heavenly  strains,  even  in  the  temple  of  glory 
itself! 

In  such  an  extremity,  what  should  he  do  ?  There  was  one 
resort.  Though  the  Father  was  .hiding  his  face,  and  was 
calhng  unto  the  sword  of  his  justice  to  smite,  he  could  and 
would  seek  unto  Him.  Selecting,  therefore,  his  three  most 
confidential  disciples,  he  retires  to  another  part  of  the  garden ; 
where,  leaving  them,  he  directs  them  to  tarry  and  watch  with 
him,  while  he  should  proceed  a  little  further,  and  pray. 

Until  now,  there  had  been  no  such  spectacle  on  earth. 
He,  who,  but  a  little  before,  on  the  mount  of  Transfiguration, 
had  reassum^ed  the  glory  which  he  had  with  the  Father, 
before  the  foundation  of  the  world — He,  who  had  been 
favored  with  the  presence  of  Moses  and  Elias  from  the 
mansions  of  immortality — who  had  slept  in  tranquillity  amid 
the  storm — who  had  said  to  the  raging  billows,  "  Peace,  be 
still!" — and  who  had  entered  the  chambers  of  death,  and 
called  back  to  life  the  tenant  of  the  grave !" 

27 


314  _        BIBLE     HISTORT 

"  Behold  the  man !"  He  kneels — falls  on  his  face,  and 
cries — still  addressing  God,  as  he  was  wont  when  he  walked 
in  the  light  of  his  countenance,  by  the  endearing  appellation 
of  Father — "  O  my  Father,  if  it  be  possible,  let  this  cup  pass 
from  me !" — jes,  if  it  be  possible — if  I  may  be  spared  these 
readful  and  overwhelming  agonies — if  justice  can  be  satis- 
ed — if  thine  honor  can  be  maintained — if  thy  government 
can  proceed,  and  a  race  of  rebels  can  be  spared,  then  spare 
me ;  let  this  incumbent  cloud,  which  shuts  out  thy  smiles, 
roll  away — let  the  hour  of  the  powers  of  darkness  termi- 
nate— "  nevertheless,'' —  Blessed  Jesus  !  I  thank  thee — and 
a  world  of  sinners  should  thank  thee — that  thou  didst  not  stop 
here.  No  !  there  was  within  thee  a  love  which  still  ruled — 
which  floods  of  affliction  could  not  drown — and  that  love 
prompted  thee  to  add:  "Nevertheless,  not  as  I  will,  but  as 
thou  wilt." 

O  wonderful  power  of  faith !  wonderful  triumph  of  love — 
the  obedient  love  and  regard  of  Jesus  for  his  Father's  honor ! 
That  was  still  the  ruling  passion  of  his  soul !  "  Let  thy 
will  be  done :"  so  had  he  taught  his  disciples  to  pray,  and 
now  he  himself  sets  them  .an  example ;  he  shows  what  filial 
love  and  confidence  can  do  in  the  very  darkest  hour  through 
which  the  Redeemer   of   men  was  called  to  pass. 

Having  thus  referred  his  sorrows  and  sufferings  to  God, 
he  returns  to  his  disciples.  But  what  a  spectacle  meets  his 
eye !  His  disciples — his  best  beloved  disciples — and  among 
them  the  one  who,  that  very  evening,  had  lain,  in  all  the 
confidence  and  familiarity  of  affection,  on  his  own  bosom — 
that,  and  the  other  disciples,  were  asleep!  They  asleep! 
and  he  wading  through  billows  which  were  well  nigh  over- 
whelming his^  soul !  "What!"  said  he,  addressing  himself 
to  Peter — the  ardent,  the  confident,  the  already-pledged 
Peter — "  What !  could  ye  not  watch  with  me  one  hour  ?" 
"Watch?"  said  he.  Yes;  "watch!"  greater  trials  are  ap- 
proaching: "watch  and  pray;"  implore  the  support  and  aid 


OF     PRAYER.  315 

of  God,  in  view  of  the  calamities  which  are  now  hourly- 
thickening  upon  us. 

Again  he  retires  ;  it  was  his  privilege  to  urge  his  suit ; 
he  might  cry  importunately,  and  he  does.  But  now,  observe, 
his  prayer  is  altered.  '•  O  my  Father,  if  this  cup  may  not 
pass  away  from  me,  except  I  drink  it,  thy  will  be  done." 

Once  more  he  returns  to  his  disciples,  doubtless  to  caution 
them  against  danger  ;  to  show  them  what  interest  he  had  in 
their  welfare  ;  to  enlist  their  sympathies  amid  his  sufferings, 
and  to  excite  them  to  engage  in  prayer  for  the  help  which 
they  would  need,  as  calamities  poured  in  upon  them. 

But,  again,  they  have  sunk  on  the  ground,  and  their  eyes 
are  fast  locked  in  sleep !  What  could  he  think  ?  What 
should  he  say  ?  Should  he  awake  them  ?  Should  he  up- 
braid them  1  At  this  time  he  awoke  them  not ;  but  again, 
betaking  himself  to  the  footstool,  he  repeats  before  his  Father 
the  supplications  which  he  had  already  uttered. 

And  was  there  no  response  from  that  Father,  who  "always" 
heard  his  Son  1  Yes  ;  the  Father  heard,  and  answered. 
An  angel  was  sent  to  strengthen,  i.  e.  to  encourage  him. 
The  precise  manner  in  which  this  was  effected,  is  not  re- 
vealed ;  but  it  is  easy  to  imagine  that  that  celestial  messen- 
ger conveyed  the  assurance,  that,  in  answer  to  his  faith  and 
submission  to  the  divine  will,  he  should  not  be  suffered  to  fail. 
The  arms  of  Almighty  love  and  strength  should  be  placed 
underneath  and  around  him.  The  sufferings,  which  were 
upon  him  and  before  him,  he  must  endure.  Sin  could  be 
expatiated  in  no  other  way,  but  by  the  shedding  of  blood — 
the  pangs  of  the  cross  would  alone  render  it  consistent  for 
God  to  offer  salvation  to  sinners.  But  he  should  be  sus- 
tained ;  he  should  triumph  ;  "  he  should  see  of  the  travail  of 
his  soul,  and  be  satisfied." 

Thus  assured,  the  Redeemer  repairs  to  his  disciples  whom 
he  still  finds  locked  in  sleep.  Oh !  it  was  strange !  it  was 
passing  strange,  that  they  could  then  sleep — and  sleep  on, 


316  BIBLE     HISTORY 

amid  the  tears,  and  groans,  and  prayers  of  one  whom  they 
so  much  adored !  Once  more  he  expresses  his  surprise : 
"  Do  you  sleep  now,  and  take  your  rest  ?  Is  it  a  time  to 
indulge  yourselves  in  sleep  ?  Behold,  the  hour  is  at  hand, 
and  the  Son  of  Man  is  betrayed  !     Rise,  let  us  be  going." 

Such  were  some  of  the  scenes  of  that  solemn  night,  in  which 
Jesus  was  betrayed.  Such  were  his  sufferings  !  and  such 
his  prayers ! 

The  practical  lessons  which  are  here  taught,  we  must 
leave  our  readers  to  supply.  But  we  cannot  omit  to  remind 
them  of  their  obhgations  of  love  to  Him,  who  suffered  so  much 
on  their  account.  O,  had  Jesus  failed  ;  had  his  nature  sunk; 
had  his  fortitude  forsaken  him ;  had  the  fountain  of  his  love 
ceased  one  hour  to  pour  forth  its  hallowed  tide — where, 
where  had  we  been  1  What  would  have  become  of  a  world 
of  sinners  ?  Shall  we  ever  cease  to  love  him  ?  Shall  we 
ever  wound  and  grieve  him,  by  neglecting  his  cause,  or  grow- 
ing weary  in  his  service  ?     No  : 

Love  so  amazing — so  divine, 
Demands  our  Hie — our  love — our  all. 

We  can  never  be  placed  in  circumstances  precisely  like 
those  of  the  Redeemer.  Such  sufferings  we  shall  never 
be  called  to  endure.  But  we  have  guilt — and  guilt  of  the 
deepest  dye  upon  us  ;  and,  for  which,  we  may  suffer,  God 
only  knows  how  much  ;  what  deep  and  agonizing  afflictions 
and  pains  await  us,  we  cannot  foresee.  But  they  may  come; 
and,  if  they  do,  the  example  of  Jesus  we  may  imitate.  We 
may  hie  to  a  throne  of  grace.  We  may  cry  once,  twice, 
thrice,  as  he  did.  Nay,  we  may  pray  on,  day  after  day,  and 
month  after  month,  until  God  removes  our  trials ;  or,  until, 
in  some  way,  he  shows  us  that  it  is  his  will  that  they  should 
continue.  But  when  that,  in  the  providence  of  God,  is  our 
lot,  we  have  then  the  standing  assurance  to  comfort  us:  "My 
grace  is  sufficient  for  you." 


OP     PRAYER.  317 

When  troubles,  like  a  burning  sun, 

Beat  heavy  on  our  head, 
To  this  Almighty  Rock  we  run, 

And  find  a  pleasing  shade. 

How  glorious  he — how  happy  we. 

In  such  a  glorious  friend ! 
Whose  love  secures  us  all  the  way, 

And  crowns  us  at  the  end ! 


LUKE. 

PRAYER    OF    JESUS    ON    THE    CROSS. 

Then  said  Jesus,  Father,  forgive  them ;  for  they  know  not  what  they  do.— Luka 

xxiii.  31. 

We  have  just  done  contemplatiug  the  agony  of  Jesus  in 
the  garden,  and  those  "  prayers  and  supphcations,  with  strong 
ciyings  and  tears,"  unto  Him  who  alone  was  able  to  help. 
Consequent  upon  these,  and,  doubtless,  in  answer  to  them, 
there  seems  to  have  been  a  remission  of  his  sufferings.  But 
that  remission  was  but  temporary,  only  sufficient  for  the 
powers  of  nature  to  rally,  and  for  faith  and  fortitude  to  ac- 
quire further  needful  strength.  Such  was  the  tenderness  of 
the  Redeemer's  spirit ;  such  his  keen  sensibility  to  suffering, 
that  had  he  not  been  favored  with  some  alleviation,  the  lamp 
of  life  would,  probably,  have  been  extinguished  ere  the  pur- 
poses of  Infinite  Wisdom  had  been  accomplished. 

That  unknown  and  amazing  agony  ceased.  But  the 
tragical  scenes  of  that  eventful  night  went  on  ;  each  one  con- 
tributing to,  and  urging  forward,  the  momentous  catastrophe 
which  was  to  follow.  Jesus  is  betrayed — mocked — arraigned 
— scourged — crowned  with  thorns,  and  condemned  to  the 
death  of  the  cross. 

To  that  cross  he  is,  at  length,  nailed ;  and  there,  on  the 
accursed  tree,  the   Savior  of  the  world  now  hangs.     The 

27* 


318  BIBLE     HISTORY 

agony  of  the  garden  is  renewed  and  redoubled.  Darkness 
broods  upon  the  face  of  nature ;  and,  though  deep  and  intense, 
it  is  but  a  faint  emblem  of  that  deeper  darkness  which  over- 
shadows his  soul.  Upon  his  agony  in  the  garden,  an  angel 
from  heaven  strengthened  him.  But  now,  in  this  hour, 
when — 

The  waves  of  swelling  grief 

Do  o'er  his  bosom  roll ; 
And  mountains  of  almighty  wrath, 

Lie  heavy  on  his  soul — 

where  is  that  heavenly  messenger  ?  Where  that  countenance 
which  was  wont  to  smile  upon  him  ?  Alas  !  the  Father  is 
himself  arrayed  against  the  Son.  From  the  Father  proceeds 
those  very  sufferings  which  are  drinking  up  his  mortal  spir- 
its, and  which  extort  from  him  the  loud  and  plaintive  wail : 
"  My  God,  my  God !  why  hast  thou  forsaken  me  ?" 

While  the  measure  of  his  sufferings  was  fast  filling  up, 
and  it  would  seem  impossible  that  he  should  not  be  wholly 
absorbed  in  his  own  intense  pangs,  his  eye  fell  upon  one — 
she  was  a  spectator  of  the  scene  ;  she  was  poor — homeless 
— friendless — wretched — forlorn.  For  the  moment,  he  forgot 
his  own  agony ;  and,  with  all  the  tenderness  and  sympathy 
of  an  affectionate  son,  he  commended  her  to  the  care  and 
kindness  of  the  "  beloved  disciple,"  who  was  also  near. 
"  Woman,"  said  he,  "  behold  thy  son  ! "  "  Disciple,  behold 
thy  mother ! " 

When  or  where,  in  the  annals  of  filial  love,  was  there  a 
parallel  to  this  ?  And,  yet,  in  that  bosom  whence  proceeded 
that  fiHal  love,  there  was  a  deeper,  hoher  current;  a  tide 
flowing  forth,  and  having  for  its  object  those  who  were  now 
mocking  his  agonies,  and  thirsting  for  his  blood.  "  Father ! " 
said  he — though  that  Father's  face  was  hid  from  him,  and 
he  might  no  longer  pray  for  himself,  nor  for  a  mitigation  of 
his  own  personal  suflferings — yet  he  might  pray  for  his  mur- 


OF     PRAYER.  319 

derers — for  the  mockers  of  his  pangs — and  he  does  pray : 
"  Father,  forgive  them,  for  they  know  not  what  they  do." 

Hark,  how  he  prays  !     The  charming  sound 

Dwells  on  his  dying  lips, 
And  every  groan  and  gaping  wound 

Cries :  "  Father  !  let  the  rebels  live !" 

The  "  Evangehcal  Prophet"  had,  seven  hundred  years 
before,  foretold  that  he  would  "  make  intercession  for  the 
transgressors,"  (Isa.  53  :  12  ;)  and  here  that  prophecy  is  ful- 
filled. He  had  himself  inculcated  the  love  of  enemies — the 
forgiveness  of  injuries — and  prayer  for  those  who  should  de- 
spitefully  use  and  persecute ;  and  the  rule  which  he  had  pre- 
scribed for  others,  he  now  illustrates  by  his  own  noble  and 
subhme  example. 

The  question  has  been  raised :  Whom  did  Jesus  embrace 
in  his  supplication  for  forgiveness?  Two  distinct  classes 
were  accessory  to  his  crucifixion — Romans  and  Jews.  The 
former  were  the  immediate  agents  ;  the  latter,  the  instigators. 
Both,  however,  were  ignorant  of  the  enormity  of  their  guilt. 
Paul  says,  "  that  had  they  known  it,  they  would  not  have 
crucified  the  Lord  of  Glory."  This  ignorance  Jesus  urges 
as  a  reason  why  God  should  pardon  them.  In  respect  to  the 
Romans,  they  were  really  ignorant  that  he  was  the  Son  of 
God ;  nor  had  they,  perhaps,  any  means  of  distinguishing 
between  him  and  the  malefactors  who  were  crucified  with 
him.  But  the  Jews  were  better  informed ;  at  least,  they 
knew  that  he  was  innocent^  and  they  might  have  learned  his 
true  character.  The  prejudices,  under  the  influence  of  which 
they  regarded  him,  had  the  effect  to  render  them  incapable 
of  fairly  estimating  the  evidence  which  he  adduced,  that  he 
was  in  truth  the  Son  of  God.  They  were,  therefore,  guilty, 
especially  the  rulers,  who  were  better  situated  to  inform  them- 
selves as  to  his  true  character.  All,  indeed,  might  have 
arrived  at  the  truth — for  the  light  shone  bright  and  glorious, 


320  BIBLE     HISTORY 

but  thej  loved  darkness  better  than  light,  because  their  deeds 
were  evil. 

It  was,  however,  a  time  of  love  and  compassion  when 
Jesus  was  on  the  cross.  It  was  right  that  this  "  morn  of 
mercy  "  should  be  signalized  by  the  voice  of  prayer,  ascending 
from  Flim  who  was  expiating  human  guilt.  It  was  a  glori- 
ous act— thus  to  antedate,  if  we  may  so  speak — the  applica- 
tion of  his  blood,  to  wash  out  the  deep  moral  stains  of  those 
who  were  about  to  shed  it.  It  was  a  pledge  and  presage  of  tht 
efficacy  of  the  atoning  work  of  Jesus.  If  he  could  ask  bless 
ings  on  the  heads  of  murderers  amid  the  agonies  of  crucifix- 
ion— how  might  he  not  be  supposed  to  intercede  when  the 
bitterness  of  death  should  have  passed,  and  the  glorious  work 
of  expiation  should  have  been  accomplished  ! 

To  the  men  of  the  world,  such  kindness  and  compassion 
may  seem  inexplicable.  They  are  governed  by  no  such 
motives  :  are  influenced  by  no  such  love :  can  feel  no  such 
duty.  But  here  they  may  learn,  from  the  example  of  Jesus, 
what  his  rehgion  inculcates.  Is  it  difficult  so  to  act  ?  That 
may  well  be  granted.  It  is  difficult.  To  bear  reproaches 
and  persecutions  with  patience  ;  to  bless  those  who  are  seek- 
ing our  ruin ;  and,  more  than  all,  to  pray  in  kindness  and 
sincerity  for  them,  is  difficult.  But  Jesus  did  it:  Stephen 
did  it :  Paul  did  it ;  and  thousands,  governed  by  the  same 
love,  have  thus  honored  the  sublime  and  glorious  inculcations 
of  the  gospel. 

What  a  different  world  had  this  proved,  had  the  example 
of  Jesus  been  strictly  followed,  since  he  presented  it  on  the 
cross  !  Ah !  those  fires  of  revenge — intense  and  consuming 
— had  never  burned;  those  persecutions — those  murders — 
those  midnight  assassinations,  had  never  polluted  the  pages 
of  our  history.  Those  wars  which  have  made  wives  wid- 
ows, and  children  orphans,  had  never  been  waged.  The 
walls  of  a  thousand  dungeons  had  not  reverberated  with  the 
clanking  of  the  chains  of  the  incarcerated  victims  of  revenge  j 


OF      PRAYER. 


321 


nor  had  they  started  at  their  curses  upon  the  guilty  authors 
of  their  sufferings. 

Well,  disciples  of  Jesus  !  let  the  world  pass  on,  and  con- 
tinue its  revengeful  fires,  if  it  please.  Let  passion  rage  ;  let 
anger  burn ;  but  let  us,  taking  a  lesson  from  the  precepts  and 
example  of  Jesus— like  him  pity ;  Hke  him  pray ;  like  him 
forgive.  Is  this  difficult  ?  Yes ;  difficult,  but  not  impossi- 
ble. By  grace  we  can  accomphsh  it :  by  grace  we  can  do 
all  duty  and  practice  all  self-denial.  Let  this  prayer  daily, 
hourly  ascend  to  Him  who  has  set  a  sublime  and  glorious 
example,  and  he  will  help  us  to  follow  it. 

Make  us,  by  thy  transforming  grace, 
Dear  Savior,  daily  more  like  thee ! 

Thy  fair  example  may  we  trace, 
To  teach  us  what  we  ought  to  be  ! 

Oh,  how  benevolent  and  kind ! 

How  mild  ! — how  ready  to  forgive  ! 
Be  this  the  temper  of  our  mind, 

And  these  the  rules  by  which  we  live. 


THE  ACTS  OF  THE  APOSTLES. 

THE    DISCIPLES    AT   PRAYER. 

These  all  continued  with  one  accord  in  prayer  and  supplication,  with  the  women, 
and  Mary  the  mother  of  Jesus,  and  with  his  brethren.— ^c^s  i.  14. 

In  the  scriptural  history  of  prayer,  we  have  reached  an 
interesting  and  important  era. 

Jesus  has  suffered — risen — and  ascended  to  his  mediatorial 
throne  in  the  heavens.  He  has  left  behind  him  a  small  com- 
pany, consisting  of  apostles  and  other  followers,  who  have 
witnessed  his  ascension.  To  the  former,  he  has  given  special 
directions  to  tarry  in  Jerusalem,  till  the  advent  of  the  Holy 
Spirit — the  great  agent  henceforth  of  cany  in  g  forward  his 


322  BIBLE     HISTORY 

kingdom  in  the  world.  Although  they  had  enjoyed  his 
instructions  for  at  least  three  years,  yet  they  needed  a  more 
profound  knowledge  of  the  mysteries  of  the  kingdom  than 
they  possessed,  or  than  was  expedient  for  Jesus  to  communi- 
cate to  them,  prior  to  his  crucifixion.  Besides,  they  needed 
to  be  furnished  with  "a  higher  capacity  for  reasoning,  with 
a  talent  for  public  speaking,  with  the  gift  of  tongues,  with 
a  power  to  work  miracles,  with  zeal,  courage,  meekness, 
prudence,  and  unwearied  perseverance :"  all  of  which  it  was 
the  appropriate  office  of  the  Holy  Spirit  to  impart.  "  Without 
these  quahfications,  they  would  have  been  unfitted  for  the 
office  which  their  Master  had  conferred  upon  them." 

But  what  becomes  of  these  followers  of  Jesus  ? 

On  the  occasion  of  his  seizure  and  condemnation,  at  an 
earlier  period,  they  had  forsaken  him,  and  fled — or  followed 
"  afar  off."  Although  sincerely  attached  to  him,  their  fears 
predominated  over  their  love.  But  the  resurrection  of  Jesus 
inspired  them  with  new  courage  and  fresh  hopes.  They 
again  ventured  out,  and  rallied  around  him.  He^  held 
repeated  interviews  with  them ;  expressed  his  kindness  for 
them  ;  gave  them  a  solemn  and  important  commission ;  and 
promised  them  the  advent  of  the  Holy  Spirit  at  no  distant 
day.     And  here  leaving  them,  he  takes  his  departure. 

"  This  event,"  observes  Mr.  Dick,  '•  however  honorable  to 
their  Lord,  and  joyful  to  themselves,  had  they  understood  its 
design,  could  not  fail  to  affiict  the  disciples  in  a  disagreeable 
manner  in  the  first  moments  of  surprise,  and  while  they  were 
not  acquainted  with  the  important  purposes  to  be  served  by 
the  ascension.  To  his  personal  presence  they  had  conceived 
a  warm  attachment,  founded  in  esteem  of  his  excellencies 
and  experience  of  his  friendship.  From  his  lips  they  had 
heard  discourses,  replenished  with  wisdom  and  grace ;  and 
by  his  hand  they  had  seen  works  of  the  most  wonderful  and 
beneficent  nature  performed.  He  had  been  their  counselor  in 
difficulties,  and  their  comforter  in  sorrow.     To  be  deprived 


OF     PRAYER.  323 

in  a  moment  of  his  company ;  to  be  left  alone  in  the  midst 
of  numerous  and  implacable  enemies  ;  to  have  the  prospect 
of  labours,  and  sufferings,  and  death,  without  the  Master  at 
their  head;  without  their  condescending  and  affectionate 
Savior  to  advise  and  encourage  them ;  these  were  circum- 
stances sufficient  to  have  discomposed  the  firmest  minds,  and 
w^hich  would  have  almost  excused  the  apostles,  had  they 
given  way  to  lamentation  and  dejection.  We  are  informed 
that  they  '  looked  steadfastly  towards  heaven,  as  he  went 
up,'  continuing  to  gaze  long  after  the  cloud  had  concealed 
him.  It  was  a  look  of  astonishment  and  grief,  for  the  sudden 
loss  of  all  that  was  dear  to  them ;  it  was  a  look  of  eager 
desire  to  be  again  gratified  with  a  sight  of  their  Master." 

While  thus  employed,  two  angels  suddenly  appeared,  and 
gave  them  assurances  that,  as  certainly  as  he  had  ascended 
to  heaven,  he  would  descend  from  it  at  the  time  appointed 
by  the  Father.  They  would  then  again  see  him,  and  from 
him  no  event  thenceforward  would  separate  them.  Thus 
comforted,  they  leave  the  consecrated  spot,  and  repair  to  an 
upper  room  in  Jerusalem — where  they  had  often  assembled — 
the  eleven  apostles,  with  several  devout  women,  who  "  fol- 
lowed Jesus  from  Galilee,  ministering  to  him ;"  among  whom 
it  is  natural  to  particularize  Mary,  the  mother  of  Jesus. 

And  here  how  do  they  employ  themselves  1 

Not  in  renewing  anxious  doubts  and  fears,  nor  in  the  indul- 
gence of  idle  and  unprofitable  speculation ;  but  they  betake 
themselves  to  prayer  and  supplication.  It  was  the  first 
prayer-meeting  of  the  disciples  under  the  Gospel.  It  was  a 
protracted  meeting ;  for  it  continued  from  day  to  day.  They 
were  all  of  one  mind,  and  prayer  and  devotion  seem  to  have 
been  their  main  business. 

Nor  is  it  difficult  to  decide  what  was  the  burden  of  their 
pressing  and  importunate  supplications.  They  were  promised 
the  outpouring  of  the  Holy  Spirit.  It  seems  to  have  been  an 
unconditional  promise,  and  yet  they  must  pray  for  the  bless* 


324  BIBLE     HISTORY 

ing.  They  would  hy  this  exercise  be  prepared  for  his  advent, 
and  better  comprehend  the  magnitude  and  importance  of  the 
blessings  anticipated. 

Thus  early  after  the  ascension  of  our  Lord,  do  we  find  the 
disciples  resorting  to  prayer — persevering  prayer.  They  do 
not  appear  to  have  been  specially  directed  so  to  employ  them- 
selves ;  but  it  was  the  most  natural  course  they  could  pursue. 
Promise  a  Christian  a  blessing,  and  he  will  pray  for  it.  Give 
him  intimation  that  the  Spirit  is  about  to  descend,  and  he  is 
in  his  closet  or  in  the  social  prayer-meeting  at  once,  saying: 

Come,  Holy  Spirit,  heavenly  dove, 

With  all  thy  quick'nincf  powers ! 
Come  shed  abroad  a  Savior's  love, 

And  that  shall  kindle  ours. 

Then  and  there  prayer,  under  the  gospel  dispensation, 
began.  It  was  for  the  descent  of  the  Holy  Spirit.  And 
from  that  auspicious  commencement  to  the  present  time 
prayer,  especially  for  this  blessing,  has  been  the  occupation 
and  business  of  the  truly  devoted  servants  of  Jesus.  No  day 
probably  has  since  passed — and,  we  trust,  but  few,  if  any. 
hours — in  which  the  incense  of  prayer  for  the  more  copious 
effusion  of  the  Spirit  has  not  been  going  up  from  the  earth 
to  heaven.  And  there  our  High-Priest  and  Intercessor  has 
ever  since  been  present,  at  the  "golden  altar"  seen  by  John, 
(Rev.  viii.  3,)  to  present  the  prayers  of  his  faithful  ones 
"before  the  throne." 

Let  prayer  thus  begun,  and  continued  now  for  eighteen 
centuries,  go  on.  Let  the  Holy  Spirit  be  more  and  more 
invoked.  Let  Jesus  and  Calvary  be  proclaimed  on  every 
continent,  in  every  island,  and  over  every  sea ! 

Waft,  waft  ye  winds,  his  story, 

And  you,  ye  waters,  roll, 
Till,  like  a  sea  of  glory, 

It  spreads  from  pole  to  pole  j 


OF     PRAYER.  ^     325 

Till  o'er  our  ransom'd  nature 

The  Lamb  for  sinners  slain — 
Redeemer,  King,  Creator — 


ACTS  OF  THE  APOSTLES. 

PENTECOST. 

And  when  the  day  of  Pentecost  was  fully  come,  they  were  all,  with  one  accord,  la 
one  place.  And  they  continued  steadfastly  in  the  apostles'  doctrine  and  fellow- 
ship, and  in  breaking  of  bread,  and  in  prayers.— ^c^s  ii.  1,  42. 

'•  Ye  shall  be  baptized  with  the  Holy  Ghost  not  many 
days  hence,"  said  Jesus  to  his  disciples,  as  he  stood  on  the 
mount  of  Olives,  ready  to  ascend  ;  at  the  same  time,  directing 
them  to  tarry  in  Jerusalem  till  this  "  promise  of  the  Father" 
should  be  fulfilled.  Ten  days  after,  on  the  occurrence  of  the 
Pentecost,  or  fifty  days  from  the  Passover,  the  promised 
blessing  was  bestowed.  At  this  time,  the  Jews,  in  great 
numbers,  were  wont  to  be  present,  from  all  countries  in  which 
they  resided,  to  join  in  the  annual  festivals  which  were  cele- 
brated. And  the  opinion  advanced  by  commentators  is  rea- 
sonable, that  this  time  was  selected  by  Infinite  Wisdom  for 
the  great  effusion  of  the  Spirit,  that  the  tidings  of  salvation 
might  the  more  speedily  be  conveyed  to  distant  countries  by 
means  of  the  strangers  who  were  assembled  at  the  national 
feasts. 

On  the  morning  of  this  day,  the  apostles,  and,  perhaps, 
other  disciples,*  were,  with  one  accord,  in  one  place.  No 
intimation  is  expressed,  that  their  expectations  of  the  fufiU- 
ment  of  the  promise,  on  this  daj^,  had  been  specially  excited. 

*  "They  were  all,  with  one  accord,  in  one  place."  Pi-of.  Dick,  contrary  to  the 
commonly  received  opinion,  thinks  that  the  apostles  only  are  meant,  because  the 
promise,  which  was  now  performed,  and  which  resulted  in  the  gift  of  tongues,  was 
made  to  them,  and  seems  to  have  been  confined  to  them.  This  might  be  true,  how- 
ever, and  still  the  one  hundred  and  twenty  mentioned  (ch.  i.  15,)  may  have  been 
present.    (-S'ee  "  Lectures  on  the  Acts,"  p.  21.) 

28 


326  BIBLE     HISTOHY 

They  were  waiting:  they  had  been  waiting.  Nor  is  it 
improbable  that  tiiey  had  continued  daily  to  assemble  for 
prayer,  since  the  ascension  of  Jesus.  It  is  not  certain  in 
what  place  they  were  assembled — whether  in  the  upper 
room,  where  we  left  them,  (ch.  i.  1 3,)  or  in  the  temple ;  nor 
is  it  material  to  determine.  We  find  them,  however,  still  in 
the  exercise  of  faith  and  prayer,  as  is  ever  befitting  the  dis- 
ciples of  Jesus,  when  looking  for  a  blessing :  especially  the 
descent  of  the  Holy  Spirit.  They  were  assembled,  '•  with 
one  accord," — with  one  mind.  There  were  no  longer  any 
disputings  or  divisions  among  them ;  no  heart-burnings,  or 
envy  towards  one  another ;  no  party  plans  ;  no  discordant 
purposes :  each  one  could  say — as  every  Christian  should 
say- 
Do  I  not  love  Thee,  O  my  Lordl 

Behold  my  heart,  and  see  ! 
And  turn  each  worthless  idol  out, 
That  dares  to  rival  Thee. 

Thus,  holding  the  unity  of  the  Spirit  in  the  bonds  of  peace, 
and  possessing  a  spirit  of  supplication,  they  had  the  best 
possible  preparation  for  the  visitation  of  the  Holy  Spirit ;  for 
his  influences  "  are  most  to  be  expected,  where  there  is  the 
greatest  unanimity  and  the  greatest  devotion." 

The  promise  was  now  fulfilled ;  the  Spirit  came,  with  a 
power  and  energy  corresponding  to  the  mighty  effects  which 
were  to  be  produced.  The  apostles  were  the  first  subjects 
of  his  wonderful  influences.  So  copious  was  the  effusion, 
that  they  are  said  to  have  been  fdled  with  the  Spirit.  New 
and  unwonted  mental  power  was  imparted  ;  and  higher  and 
clearer  views  of  the  Gospel  scheme  of  salvation  conveyed. 
Languages,  of  which  they  were  before  ignorant,  they  were 
now  enabled  to  speak  with  fluency;  and  presently  they  were 
addressing  a  multitude  of  strangers,  whom  the  signal  won- 
ders transpiring  had  attracted  to  the  place. 

It  does  not  belong  to  our  plan  to  detail  the  marvelous 


OP      PRAYER.  327 

events  which  ensued.  It  was  the  first  great  outpouring  of 
the  Spirit  under  the  Gospel.  It  was  a  magnificent  display 
of  the  power  and  grace  of  God.  It  was  a  glorious  begin- 
ning of  the  New  Dispensation,  and  a  presage  of  the  fulfill- 
ment of  the  promise  by  the  "  evangehcal  prophet :"  "  He 
shall  see  of  the  travail  of  his  soul,  and  be  satisfied.'' 

That  night,  three  thousand  lay  down  to  sleep — if  indeed 
they  could  rest — friends  and  followers  of  Jesus,  who,  in  the 
morning,  were  enemies  of  the  Cross  !  Then,  "  children  of 
wrath ;"  now,  "  sons  of  God."  Then,  in  the  "  broad  road 
that  leadeth  to  destruction;"  now,  "in  the  narrow  way  that 
leadeth  unto  life."     Wonderful  change  !     Surprising  grace  ! 

The  remaining  account  of  these  converts  is  short,  but 
entirely  in  their  favor.  Not  one  apostasy  is  recorded  ;  nor  is 
there  reason  to  apprehend  that  any  occurred.  On  the  con- 
trary, we  read  that  "  they  continued  steadfast  in  the  apostles' 
doctrine  :"  that  is,  attended  on  their  teaching  and  iiistruction — 
"  and  fellowship,  and  in  breaking  of  bread,  and  in  prayers.''^ 

Let  it  be  remembered,  that,  in  this  account  of  the  first 
revival  which  occurred  under  the  Gospel,  it  is  said  the  con- 
verts continued  to  pray.  No  one  is  born  into  the  kingdom  of 
Jesus  who  does  not,  from  that  time,  pray.  It  is  among  the 
first  duties  performed ;  the  first  expression  of  love  and  grati- 
tude. "  Behold,  he  prayeth !"  was  said  of  Saul,  as  an  evi- 
dence that  he  was  a  true  disciple  of  Jesus.  That  convert's 
hope  is  not  worth  a  rush,  who  does  not  jDray ;  that  revival  of 
religion,  which  is  not  followed  by  prayer  among  its  subjects, 
never  resulted  from  the  operation  of  the  spirit  of  God.  In 
regeneration,  a  light  is  kindled  which  never  goes  out ;  a 
spirit  of  supphcation  is  imparted  which  never  is  lost. 

Prayer  is  theXhristian's  vital  breath, 
The  Christian's  native  air; 

His  watchword  at  the  gate  of  death- 
He  enters  heaven  with  prayer. 


328  BIBLE     HISTORY 


ACTS  OF  THE  APOSTLES. 

PETER    AND    JOHN. 

And  now,  Lord,  behold  their  threatenings :  and  grant  unto  thy  servants,  that  with 
all  boldness  they  may  speak  thy  word.  By  stretching  forth  thy  hand  to  heal ;  and 
that  signs  and  wonders  may  be  done  by  the  name  of  thy  holy  child  Jesus.  And 
when  they  had  prayed,  the  place  was  shaken  where  they  were  assembled  to- 
gether, &.c.—Acts  iv.  29—31. 

If  the  success  of  Christianity,  on  its  first  promulgation, 
was  surprising  to  its  friends,  with  what  wonder  must  it  have 
been  regarded  by  its  enemies  ? 

To  the  bigoted  scribes  and  Pharisees,  the  crucifixion  of 
Christ  was  hopefully  the  annihilation  of  all  his  schemes,  and 
the  death-blow,  they  believed,  to  the  hopes  of  all  his  followers. 
But,  for  once,  they  mistook  ;  and  a  great  mistake  it  proved. 
In  a  few  short  weeks,  the  whole  scene  was  changed.  The 
hopes  of  the  disciples  were  more  than  restored  ;  a  far  brighter 
prospect  presented  itself  than  they  had  ever  before  witnessed ; 
all  the  promises  and  pledges  made  to  them  by  the  despised 
Galilean  were  likely  to  be  realized. 

Jesus  came  forth  from  the  grave  a  conqueror.  Once  more 
he  collected  his  scattered  followers.  He  poured  into  their 
bosoms  fresh  hopes ;  and,  having  commissioned  them  to  go 
forth,  and  plant  the  standard  of  his  cross  in  every  place 
where  tlie  usurper  had  found  a  foothold,  he  ascended,  in 
triumph,  to  his  mediatorial  throne.  The  promised  Spirit 
soon  after  descends,  and  the  apostles  are  qualified  for  their 
work.  The  marvelous  scenes  of  Pentecost  transpire;  three 
thousand  souls  are  brought  under  the  influence  of  the  doc- 
trine of  the  cross  in  a  single  day ;  the  whole  city  of  Jerusa- 
lem is  moved  ;  the  common  people  are  excited  to  the  highest 
degree  of  wonder  and  astonishment ;  the  Pharisees  and  the 
Sadducees  are  themselves  filled  with  amazement  and  appre- 
hension. 


OF      PRAYER.  329 

But  the  work  was  not  destined  to  stop  here.  "  Signs  and 
wonders"  were  daily  done  by  the  apostles.  In  the  previous 
chapter,  we  have  an  account  of  a  miracle  wrought  by  Peter 
and  John  upon  a  man  lame  from  his  birth.  The  miracle 
was  an  undoubted  one,  and  wrought  in  favor  of  a  cripple, 
well  known  to  all  who  were  in  the  habit  of  frequenting  the 
temple.  There  could  be  no  deception  in  the  case.  From 
being  unable  to  help  himself,  in  a  single  moment  he  stands — 
he  leaps — he  walks — he  follows  his  benefactors  into  the 
temple,  and  mingles,  with  the  demonstrations  of  his  joy,  the 
praises  of  God,  by  whose  power  he  had  been  cured. 

The  scene  soon  attracts  the  attention  of  the  people  in  the 
temple.  A  crowd  is  collected  to  the  spot,  and  the  circum- 
stances are  explained.  Jesus  Christ  is  duly  honored  by  the 
apostles  ;  and  the  charge  of  having  rejected  and  condemned 
him  is  driven  home  upon  the  consciences  of  the  people,  with 
all  the  bold  and  manly  eloquence  of  which  Peter  was 
master. 

Meanwhile,  intelligence  of  these  proceedings  was  con- 
veyed to  the  men  in  power  by  some  of  their  zealous  partisans. 
Instant  alarm  seized  the  priests,  the  captain  of  the  temple, 
and  the  Sadducees,  who  soon  made  their  appearance,  and 
committed  Peter  and  John  to  prison. 

An  inquiry  into  the  circumstances  did  not  serve  to  allay 
their  apprehensions,  or  lessen  their  indignation.  That  night, 
however,  nothing  could  be  done.  In  the  morning,  probably 
at  an  early  hour,  rulers,  elders,  and  scribes,  with  Annas  the 
high-priest,  Caiaphas,  John,  and  Alexander,  were  assembled 
to  consider  what  should  be  done.  The  prisoners  were 
brought  out,  and  placed  at  the  bar,  and  the  inquiry  was  put : 
"  By  what  power,  or  by  what  name,  have  ye  done  this  ?" 

It  was  the  precise  question  which  Peter  could  have  wished 
asked ;  and,  while  he  paid  due  deference  to  this  supreme 
council  of  the  Jewish  nation — whose  jurisdiction  he  did  not 
deny — he  proceeded  to  answer  it ;  which  having  done,  with 

28* 


330  BIBLE     HISTORY 

great  plainness,  he  himself  turns  accuser,  and  proceeds  to 
bring  a  direct  accusation  against  his  judges.  He  felt  that 
it  was  no  time  to  flatter.  It  was  no  time  to  conceal.  Hence, 
he  directly  and  boldly  charges  them  with  the  bitterest  mahce 
and  the  deepest  guilt,  for  the  part  they  took  against  the  Son 
of  God :  You  brought  him  to  the  cross !  you  mocked  his 
dying  agonies !  you  would  have  blotted  out  all  the  hopes  of 
the  sons  of  men  by  the  crucifixion  of  Jesus  of  Nazareth ! 
But  what  you  would  have  frustrated,  you  have  accomplished. 
The  death  of  Christ,  which  you,  by  your  malice,  effected, 
has  laid  the  foundation  for  the  salvation  of  a  world.  He  is 
at  the  right  hand  of  God  at  this  present  moment ;  and, 
through  his  name,  by  faith  in  his  name,  this  man  has  been 
made  whole. 

Peter  and  John  were  unlearned  men.  They  were  un- 
acquainted with  the  subtilities  of  logic  and  the  arts  of 
eloquence.  But  Peter  was,  nevertheless,  eloquent — too 
eloquent — too  bold — too  truthful,  for  the  ease  and  comfort  of 
his  auditors.  To  the  address  of  Peter,  there  was  no  reply. 
The  facts  were  as  he  had  stated  them.  The  miracle  had 
been  wrought.  The  explanation  was  comprehensible,  and 
could  not  be  gainsayed.  The  proud  doctors  of  Jerusalem 
were  silent  and  confounded  in  the  presence  of  the  fishermen 
of  Galilee. 

But  what  should  be  done  ?  Temporarily  dismissing  the 
apostles,  they  consulted  together  about  some  expedient  for 
extricating  themselves  from  their  present  embarrassment. 
They  had,  however,  nothing  to  do,  and  could  do  nothing,  but 
only  expostulate  with  the  apostles,  and  threaten  them.  This 
they  now  did ;  commanding  them  not  to  speak  at  all,  nor 
teach  in  the  name  of  Jesus. 

The  apostles,  however,  had  gathered  still  more  strength. 
They  saw  and  appreciated  the  confusion  of  their  judges. 
They  also  knew  whose  ministers  they  were,  and  upon  whom 
they  might  depend  in  the  hour  of  their  need.     They  made, 


^ 


OF     PRAYER.  331 

therefore,  the  immediate  and  explicit  declaration  to  the  Sanhe- 
drim, that  they  would  not  obey.  They  were  apostles  of  a  tri- 
umphant and  an  enthroned  Redeemer,  and  his  authority  they 
should  respect ;  they  should  and  would  preach  in  his  name. 

The  apostles  were  safe.  Exasperated  as  the  council  were 
to  the  highest  pitch,  they  could  do  nothing  more  than  dismiss 
them.  The  popular  voice  was  in  their  favor ;  hundreds  and 
thousands  were  in  the  process  of  beHeving,  and  turning  unto 
the  Lord.     Five  thousand  had  joined  their  standard. 

They  went  forth,  therefore,  from  the  Sanhedrim,  with  the  ,  /' 
maledictions  of  rulers  and  priests  upon  their  heads.  But 
they  went  in  triumph — filled  with  holy  admiration  and 
gratitude  at  their  deliverance  from  the  eminent  peril  in  which, 
for  the  cause  of  Jesus,  they  had  been  involved.  They 
returned  to  their  fellow-disciples ;  they  reported  what  had 
befallen  them,  and  the  grace  of  God  which  had  enabled 
them  to  vindicate  the  cause  of  their  Master. 

It  was  an  hour  of  joy — of  solemn  joy.  It  was  a  time  for 
thanksgiving  for  mercies  received ;  a  time  for  prayer  for 
future  help  in  similar  trials  which  might  come  upon  them. 
They  spent  a  season  in  prayer — prayed  for  themselves — 
prayed  for  their  enemies — prayed  for  the  cause  in  which  they 
were  engaged. 

Nor  did  they  pray  in  vain.  God  gave  them  immediate 
evidence  that  he  did  hear,  and  did  accept  them.  The  place 
where  they  were,  was  shaken  by  some  sudden  and  remark- 
able convulsion,  like  that  of  an  earthquake,  or  the  rapid  and 
violent  movement  of  the  Spirit  of  God.  But  whatever  it 
might  be,  there  was  an  exhibition  of  great  power ;  and  such 
power  as  carried  the  delightful  conviction  to  their  bosoms, 
that  God  was  on  their  side,  and  would  protect  them.  More- 
over, they  had  the  further  evidence  that  God  heard  ;  for  they 
were  all  filled  with  the  Holy  Ghost,  and  were  endowed  with 
new  power,  by  which  they  were  enabled  to  speak  the  word 
of  God  with  still  greater  boldness. 


332  BIBLE     HISTORY 

The  heralds  of  the  Cross,  at  the  present  day,  may  not 
anticipate  such  miraculous  interposition,  in  times  of  peril  and 
persecution,  as  these  apostles  enjoyed,  if  on  such  times  they 
fall.  But  the  glorious  assurance  has  been  made  them :  "  Lo ! 
I  am  with  you  unto  the  end  of  the  world."  And,  in  accord- 
ance with  this  assurance,  Christ  has  ever  watched  over  and 
supported  his  faithful  servants.  They  have  not,  indeed,  been 
exempted  from  opposition,  or  even  persecution.  Nay :  many 
of  them  have  been  appointed  to  services  which,  with  all 
their  prudence,  have  involved  them  in  severe  trials  and  intense 
sufferings.  Not  a  few  have  been  called  to  yield  up  life  for 
the  name  of  Jesus.  What  then?  Such  sacrifices  have 
redounded  to  the  honor  of  their  Master,  and  to  the  triumph 
of  his  cause,  while  they  have  added  to  the  eternal  joy  of 
those  who  have  thus  cheerfully  taken  up  the  cross.  Struggle 
on,  then,  ye  servants  of  the  living  God !  Toil  as  you  have 
strength!  Resist  the  machinations  of  the  arch  adversary, 
and  thwart,  while  you  are  able,  the  evil  counsel  of  the 
adversaries  of  the  Cross  ;  and,  by  so  doing,  you  will  secure 
to  yourselves  a  victory  as  glorious  as  it  will  prove  lasting! 


ACTS  OF  THE  APOSTLES. 

PRAYER    OF    STEPHEN. 

And  they  stoned  Stephen,  calling  upon  God,  and  saying.  Lord  .lesus,  receive  my 
spirit.  And  he  kneeled  down,  and  cried  with  a  loud  voice,  Lord,  lay  not  this  sin 
to  their  charge.    And  when  he  had  said  this,  he  fell  asleep. — Acts  vii.  59,  60. 

Among  the  first  converts  in  Jerusalem,  there  seems  to 
have  been  many  in  necessitous  circumstances.  Their  wants, 
however,  were  cheerfully  and  liberally  supplied  by  the  more 
wealthy  believers  ;  who  "  sold  their  possessions,  and  laid  the 
price  at  the  apostles'  feet,  that  distribution  might  be  made  to 
every  man  according  as  he  had  need."  Some  Grecian  wid- 
ows, however,  were  neglected  in  the  daily  ministration.    To 


OP     PRAYER.  333 

prevent  a  recurrence  of  such  neglect,  the  apostles  proposed 
the  mstitution  of  a  new  order  of  men,  whose  duty  it  should 
be  to  look  after  the  poorer  disciples,  and  make  provision  for 
their  wants. 

This  proposal  was  unanimously  approved,  and  was  exe- 
cuted without  delay.  Seven  men,  quahfied  for  the  office, 
were  selected,  who  were  set  apart  for  that  service  by  prayer 
and  the  imposition  of  hands.  In  passing,  we  may  remark, 
that  the  discfples  adopted  no  important  measures  without 
seeking  the  divine  blessing.  Prayer  mingled  in  all  their 
movements,  and  gave  life  and  spirituality  to  all  their 
conduct. 

Among  the  seven  deacons  selected,  Stephen  seems  to  have 
been  preeminent — "  a  man  full  of  faith  and  the  Holy  Ghost ;" 
who  did  great  wonders  and  miracles  among  the  people. 
These  attracted  the  notice  of  the  adversaries  of  the  Church, 
who  challenged  him  to  a  public  disputation  about  the  new 
religion,  in  the  hope  that  they  should  be  able  to  confute  his 
arguments  ;  or,  at  least,  to  draw  from  him  some  unguarded 
words,  for  which  they  might  accuse  him  to  the  rulers.  But 
they  were  unable  to  resist  the  wisdom  and  the  spirit  by  which 
he  spake.  His  antagonists  were  confounded.  They  could 
obtain  no  advantage  over  him.  But  where  argument  failed, 
malice  succeeded.  Under  a  pretext  of  zeal  for  the  glory  of 
God,  they  charged  him  before  the  Sanhedrim  with  speaking 
blasphemous  words  against  Moses  and  against  God.  To 
substantiate  this  charge,  they  hired  witnesses,  and  instructed 
them  what  to  swear.  It  was  further  affirmed,  that  he  had 
been  heard  to  say  that  Jesus  of  Nazareth  would  destroy  that 
place,  (Jerusalem,)  and  change  the  customs  which  Moses 
delivered  them. 

Stephen  had  every  thing  to  fear  from  the  furious  zeal  of 
his  judges.  They  were  Jews,  imbued  with  all  the  bigotry 
and  prejudice  of  their  nation,  and  exasperated  at  the  success 
of  the  new  religion,  which  they  had  confidently  believed  had 


834  ^  BIBLE     HISTORY 

perished  with  its  founder.  The  confidence  of  Stephen,  how* 
ever,  did  not  forsake  him,  nor  was  his  tranquillity  disturbed. 
"All  that  sat  in  the  council,  looking  steadfastly  on  him,  saw 
his  face,  as  it  had  been  the  face  of  an  angel."  There  was 
doubtless  something  preternatural  in  his  countenance — a 
divine  splendor,  perhaps,  similar  to  that  on  the  face  of  Moses, 
when  he  came  down  from  the  mount — a  manifest  token  of 
the  presence  and  approbation  of  God.  He  was  as  a  rock  in 
the  midst  of  the  ocean,  upon  which  the  tempests  blow  and 
the  waves  dash  in  vain. 

Stephen  having  liberty  to  reply  to  the  charge  against  him, 
addressed  the  Sanhedrim  at  length ;  but  his  speech  seems 
only  to  have  increased  the  hatred  and  the  rage  of  his  accusers. 
They  were  cut  to  the  heart,  and  they  gnashed  on  him  with 
their  teeth.  Like  infuriated  beasts  of  prey,  they  were  eager 
to  devour  the  man  who  had  dared  to  attack  them.  On  the 
other  hand,  Stephen  was  filled  with  the  Holy  Ghost,  and 
was  vouchsafed  with  a  view  of  the  glory  of  God — such  a 
view  as  is  seldom  granted  to  mortals — of  that  glory,  as  it 
shines  in  unclouded  splendor  in  the  temple  of  God  ;  and  also 
was  granted  to  him  a  view  of  Jesus,  standing  on  the  right 
hand  of  God — of  Jesus,  risen,  as  it  were,  from  his  throne,  to 
observe  the  courage,  the  faith,  and  patience  of  his  disciple- 
risen  to  meet  and  welcome  his  spirit,  as  it  should  escape  his 
mangled  body,  and  to  introduce  him  into  the  presence  of  his 
Father,  and  to  a  crown  of  unfading  glory. 

Such  a  vision  was  granted  to  this  faithful  servant  of  God, 
now  ready  to  be  sacrificed  by  his  cruel  persecutors.  Nor 
could  he  be  silent  in  regard  to  it.  He  must  speak  of  it ;  he 
must  thus  honor  the  Savior,  who  was  so  honoring  him. 
"  Behold  !"  exclaimed  the  martyr,  "  I  see  the  heavens  open, 
and  the  Son  of  Man  standing  on  the  right  hand  of  God !" 

These  words  settled  the  fate  of  Stephen.  The  passions  of 
the  mob  burst  forth  with  ungovernable  fury.  They  cried  out, 
with  a  loud  voice ;  they  stopped  their  ears ;  they  ran  upon 


OP     PRAYER.  335 

him  with  one  accord;  they  cast  him  out  of  the  city;  and 
here  they  stoned  him,  calhng  upon  God,  and  saying :  "  Lord 
Jesus,  receive  my  spirit."  "  Father  !"  said  Jesus,  as  he  died, 
"  into  thy  hands  I  commend  my  spirit."  "  Lord  Jesus,"  said 
the  proto-martyr,  "  receive  my  spirit."  And,  hke  his  divine 
Master,  who,  as  he  expired,  cried :  "  Father !  forgive  them, 
for  they  know  not  what  they  do  ;"  so  Stephen  utters  the  un- 
natural and  subhme  prayer :  '^  Lord !  lay  not  this  sin  to  their 
charge !"  We  say  unnaturai :  for,  in  such  circumstances, 
numan  nature  is  not  apt  to  harbor  such  sentiments,  or  utter 
«uch  language.  Our  natural  feelings  would  rather  invoke 
revenge :  blood  for  blood  ;  life  for  life.  "  Lord !"  cries  exaspe- 
rated nature,  "Lord,  reward  them  according  to  their  deeds!" 
"  Lord,"  says  the  heaven-born  soul,  "  lay  not  this  sin  to  their 
charge !" 

We  are  aware  that  such  language  as  Stephen  uttered  is 
not  now  uncommon.  "Almost  every  profligate,"  observes  a 
writer,  "  who  is  brought  to  the  scaffold  for  his  crimes,  pro- 
fesses to  forgive  his  enemies,  and  to  die  in  peace  with  all  the 
world.  But  the  difference  is  great  between  the  unmeaning 
cant  of  virtue  and  the  real  practice  of  it.  It  is  no  vulgar 
attainment  to  love  the  man  who  hates  us  ;  to  divest  ourselves 
of  a  wish  to  retaliate  upon  him,  who  has  poured  bitterness 
into  our  cup ;  sincerely  to  desire  the  salvation  of  those  who, 
if  their  power  were  equal  to  their  malice,  would  consign  us 
to  the  flames  of  hell.  Such  benevolence  never  lodged  in  a 
soul,  whose  ideas  and  affections  the  Spirit  of  love  had  not 
first  purified  and  elevated. 

"'Lord,  lay  not  this  sin  to  their  charge.'  Stephen  was 
fully  apprised  of  the  atrocious  nature  of  the  conduct  of  his 
persecutors,  which  implied  the  complicated  guilt  of  murder 
and  impiety ;  and  of  the  dreadful  punishment  which  was 
prepared  for  them  by  the  justice  of  an  insulted  Savior.  Yet 
to  that  Savior  he  made  intercession  in  their  behalf  The 
words  must  be  understood  as  a  prayer  that  they  might  receive 


< 


336  BIBLE     HISTORY 

repentance  unto  life,  and  be  pardoned  through  that  blood 
which  they  now  despised  as  a  common  thing. 

"  The  melting  charity  of  this  prayer  was  sufficient  to  have 
softened  the  hearts  of  savages.  Yet  it  did  not  suspend  the 
rage  of  the  murderers  of  this  holy  man ;  but  as  he  closed  it, 
the  mortal  blow  was  inflicted,  which  filled  up  the  measure  of 
their  guilt,  and  dismissed  the  saint  to  everlasting  rest.  'And 
when  he  had  said  this,  he  fell  asleep.'  Nature  had  suffered 
violence ;  but  the  struggle  was  over,  and  its  convulsive  agi- 
tation was  succeeded  by  a  calm.  He  fell  asleep.  The  word 
is  happily  chosen  to  express  the  peaceful  nature  of  the  death 
of  the  righteous,  who,  worn  out  with  labor,  and  exhausted 
with  sorrow,  sink  down  upon  the  bed  of  death  to  enjoy  sweet 
repose.  There  let  the  blessed  martyr  rest,  till  the  dawn  of 
the  last  morning,  when,  awaked  by  the  voice  of  his  Savior, 
he  shall  rise  to  receive  an  unfading  crown,  and  to  participate 
in  the  triumph  of  truth,  which,  by  patience  and  meekness 
and  blood,  shall  have  overcome  the  rage  of  the  world  and 
the  malice  of  hell."* 


ACTS  OF  THE  APOSTLES. 

PRAYER    OF    CORNELIUS. 

There  was  a  certain  man  in  Cesarea,  called  Cornelius,  a  centurion  of  the  band, 
called  the  Italian.  A  devout  man,  and  one  that  feared  God  with  all  his  house, 
which  gave  much  alms  to  the  people,  and  prayed  to  God  always,  &c.— ^c^sx. 
1, 2,  &c. 

We  come  now  to  another  important  era  in  the  history  of 
the  Christian  Church,  where  her  covenant  privileges  are  to 
be  extended  to  a  people  hitherto  "without  God  and  without 
hope  in  the  world," — the  Gentiles. 


S 


J^ 

C^^.? 


Dick's  Lectures. 


OF     PRAYER.  337 

Up  to  this  time,  the  Gospel  had  been  preached  only  to 
Jews.  It  was  the  express  direction  of  Jesus  Christ,  that  the 
proffers  of  salvation  should  be  first  made  to  them — "  begin- 
ning at  Jerusalem." 

But  it  was  not  the  design  of  Infinite  Benevolence  to  con- 
fine the  blessings  and  privileges  of  the  Gospel  exclusively  to 
them,  although  the  Jews  so  thought.  Christ  suffered  for  all, 
whether  Jews  or  Gentiles  ;  and  his  commission  to  his  apos- 
tles was,  "  Go,  disciple  all  nations  ;"  as  if  he  had  said 

"  Behold  the  way!"  ye  heralds  cry; 
Spare  not,  but  lift  your  voices  high ; 
Convey  the  sound  from  pole  to  pole, 
'*  Glad  tidings !"  to  the  captive  soul. 

Eight  years  had  elapsed,  during  which  no  Gentile  had 
been  openly  called  into  the  kingdom,  nor  had  it  been  an- 
nounced that  any  might  enter.  The  middle  wall  was  still 
standing.  The  barriers  of  exclusion  were  still  strong ;  nor 
had  it  been  revealed,  even  to  the  apostles,  that  that  wall  was 
to  be  demolished,  or  those  barriers  to  be  removed. 

But  the  day  for  the  breaking  down  of  this  middle  wall  of 
partition  had  now  arrived.  The  waters  of  life  could  no 
longer  be  restrained.  They  had  been  accumulating,  in  refer- 
ence to  a  blessing  upon  the  Gentile  world,  and,  now,  we  are 
about  to  see  them  gush  forth  on  every  side — to  spread 
broader  and  deeper — and  to  continue  flowing  until  the  end 
of  time. 

There  was  living,  at  this  time,  at  Cesarea,  a  man  by  the 
name  of  Cornelius.  By  birth  he  was  probably  a  Roman ;  by 
profession,  a  soldier.  It  is  evident  that  he  was  not  a  Jew  ; 
nor  is  there  reason  to  believe  that  he  was  in  any  sense  a 
proselyte  to  the  Jewish  religion.  It  seems  probable  that  he 
was  a  Gentile,  known  and  acknowledged  as  such  ;  otherwise, 
Peter  would  have  felt  less  reluctance  to  extend  to  him  the 
right  hand  of  fellowship ;  and  it  was  because  he  was  a  Gen- 

29 


33S  BIBLE      HISTOEY 

tile,  ^^cind  that  bj  means  of  his  conversion  the  barrier  between 
Jew  and  Gentile  was  to  be  broken  down,)  that  such  prelimi- 
naries were  necessary  to  remove  the  prejudices  and  enlighten 
the  minds  of  the  apostles  in  regard  to  the  introduction  of  the 
Gentiles  to  Gospel  privileges. 

But  though  Cornelius  was  a  Gentile,  "  he  was  a  devout 
an,  and  one  that  feared  God."  He  was  a  pious  man,  and 
the  pious  sentiments  which  he  entertained  towards  Jehovah, 
he  was  successful  in  inculcating  upon  his  family.  He  was, 
moreover,  a  man  of  prayer.  "  He  prayed  to  God  alway :" 
i.  e.  frequently,  perhaps  at  stated  seasons.  That  he  main- 
tained private,  or  closet  prayer,  is  evident.  It  is  also  to  be 
inferred,  that  he  maintained  family  devotion.  And  such  was 
his  sincerity,  and  such  his  faith,  that  we  are  informed  that 
with  his  prayers  and  alms  God  was  well  pleased.  "  Thy 
prayers  and  thine  alms  are  come  up  for  a  memorial  before 
God." 

It  is  not  to  our  purpose  to  pursue  this  narrative  further ; 
nor  shall  we  attempt  to  conjecture  what  were  the  tenor  and 

4  burden  of  his  prayers.     It  is  quite  evident  that  he  did  not 
_  "pray  in  the  name  of  Jesus  Christ,  nor  could  he  plead  the 
'  I    promises  of  a  child  of  Abraham.     He  had  no  other  light  that 
\     we  know  of  to  direct  him,  than  that  which  is  shed  upon  all 
T*  from  the  works  of  nature.    He  might  have  enjoyed  means  of 
knowledge  with  which  we  are  unacquainted.    Possibly  some 
portion  of  the  word  of  God  might  have  fallen  into  his  hands. 
Possibly  some  Jew  might  have  instructed  him.     Possibly 
some  convert  to  the  religion  of  Jesus  might  have  given  him 
some  outline  of  the  Gospel.     But  this    is    only  conjecture, 
and,  we  must  confess,  improbable.    It  seems,  rather,  from  the 
manner  in  which  the  Gospel  was  made  known  to  him,  that 
he  was  entirely  ignorant  of  it,  and  ignorant  that  the  bless- 
ings, either  of  the  Abrahamic  covenant  or  of  the  Christian 
dispensation,  were  ever  designed  to  be  extended  to  him  or  his 
countrymen. 


>v 


OF      PRAYER.  339 

The  revelation  was  a  new  one — surprising  to  him,  and 
still  more  surprising  to  the  Jews,  who  thought  to  have  mono- 
polized every  spiritual  blessing,  whether  proceeding  from  the 
old  or  the  new  covenant. 

And,  now,  what  are  we  to  gather  in  respect  to  prayer  from 
the  case  of  Cornelius  1  May  we  not  hope  that  there  are 
thousands  in  heathen  lands,  who  do  pray  with  the  faith  and 
sincerity  of  Cornelius  :  and,  like  him,  are  accepted  of  God  ? 
In  lands  where  the  CTOspel  shines,  prayer,  in  order  to  be  ac- 
ceptable, must  be  offered  in  the  name,  and  in  the  faith  of 
Jesus  Christ.  To  this,  there  is  no  exception,  unless  it  be  in 
those  cases  where  the  mind  is  darkened  through  uninten- 
tional ignorance  or  prejudice.  But,  in  heathen  countries, 
where  the  name  of  Jesus  is  unknown,  prayer,  in  his  name  or 
in  rehance  upon  him,  is  not  to  be  expected.  And  yet,  the 
"  spirit  of  faith "  may  exist,  we  hope — those  dispositions  of  "":^- 
the  heart  which  loould  embrace  a  Redeemer,  were  a  Re-  /% 
deemer  revealed.  Cornelius  embraced  the  Savior  when  he  -^ 
was  offered  to  him :  and  prayer,  ascending  from  any  soul,  t  ■ 
and  every  soul  which  would  embrace  him,  wherever  it  exists, 
in  tne  heathen  world,  must  be  acceptable  to  God. 

Let  this  thought  comfort  us  in  those  dark  and  gloomy 
hours,  which  every  Christian  experiences,  when  pondering 
upon  the  state  of  the  heathen  world.  There  are  there,  indeed, 
thousands  and  tens  of  thousands  of  altars  erected  to  Moloch 
and  to  the  host  of  heaven.  Yet,  may  we  not  hope  that  there 
are  other  altars  here  and  there — not  a  few  in  the  aggregate — 
where  prayer,  according  to  the  dim  light  of  nature,  is 
offered,  and  is  acceptable  to  God  1 

But,  were  there  a  thousand  more  such  altars  than  we  have 
reason  to  believe  there  are,  our  efforts  to  extend  the  full  bless- 
ings of  the  gospel  to  them  should  not  be  lessened.  Rather 
should  Christians,  who  appreciate  the  blessings  of  a  throne 
of  grace,  increase  their  exertions  in  behalf  of  those  who 
dwell  in  pagan  lands. 


340  BIBLE     HISTORY 

O'er  the  realms  of  pagan  darkness 
Let  the  eye  of  pity  gaze  ; 

See  the  kindreds  of  the  people 
Lost  in  sin's  bewild'ring  maze. 
Darkness  brooding 

On  the  face  of  all  the  earth. 

Light  of  them  that  sit  in  darkness  ! 

Rise  and  shine — thy  blessings  bring: 
Light  to  lighten  all  the  Gentiles  ! 

Rise  with  healing  in  thy  wing ; 
To  thy  brightness 
Let  all  kings  and  nations  come. 


ACTS    OF    THE    APOSTLES. 

PRAYER  IN  BEHALF  OF  PETER. 

Peter  therefore  was  kept  in  prison ;  but  prayer  was  made  without  ceasing  ol  tha 
Church  unto  God  for  him.— Acts  xii.  5. 

In  this  chapter  we  have  an  account  of  a  second  persecu- 
tion, to  which  the  infant  church  was  exposed.  In  the  first 
persecution  Stephen  was  involved,  and  attained  to  the  honor 
of  martyrdom.  In  this,  Peter  is  seized,  imprisoned,  and  con- 
demned to  death. 

The  author  of  this  latter  persecution  was  Herod,  grand- 
son of  Herod  the  Great,  who  attempted  the  life  of  our  Savior 
m  his  infancy,  and  nephew  of  Herod,  by  whose  command 
the  Baptist  was  beheaded.  Prompted,  either  by  his  own 
bigotry — for  he  was  educated  in  the  religion  of  Moses — or, 
to  gratify  the  resentment  of  others,  "  he  stretched  forth  his 
hand  to  vex  certain  of  the  church.  James,  the  brother  of 
John,  he  killed  with  the  sword  ;  and,  because  he  saw  it 
pleased  the  Jews,  he  proceeded  further  to  take  Peter  also." 

Upon  his  apprehension,  Peter  was  imprisoned ;  and,  that 
there  might  be  no  chance  of  escape,  sixteen  soldiers  were 


OF      PRAYER.  341 

appointed  to  guard  his  person.     At  length,  the  day  of  his 
execution  was  fixed. 

There  was,  apparently,  now,  no  prospect  of  Peter's  re- 
lease. The  apostles  had  no  civil  power;  the  church  had 
none ;  and  an  appeal  to  Herod  would  be  in  vain.  There  was, 
however,  one  alternative ;  and  to  that,  the  church,  in  her  ex- 
tremity, resorts.  The  disciples  assemble  at  the  house  of 
Mary — herself  a  devoted  Christian — and  there,  during  the 
night,  they  offer  long  and  importunate  supplications  for  the 
deliverance  of  Peter. 

There  are  many  instances  of  successful  prayer  recorded 
in  the  Scriptures ;  but  few,  if  any,  more  joyful  and  surpris- 
ing than  that  before  us.  Surely,  the  Church  need  never 
despair.  Upon  the  estimate  of  human  probabilities,  there  was 
no  hope  in  respect  to  the  escape  of  Peter.  For,  how  could 
that  prison  be  reached  ? — how  that  door  be  unlocked  ? — how 
those  keepers  silenced  ? — how  those  fetters  loosened  ? 

But  let  us  not  anticipate.  Peter  is  sleeping — at  peace 
with  God — at  peace  with  himself  It  was  his  last  night. 
But  there  is  within  his  bosom  a  good  conscience,  and  the 
hope  of  immortality.  Why  not  sleep  calmly  and  secure  ? 
But  his  Divine  Master  is  awake  ;  the  church  itself  is  awake, 
and  is  at  prayer :  and,  in  answer  to  prayer,  an  angel  of  the 
Living  God  is  dispatched  to  the  prison,  to  release  the  apos- 
tle. We  must,  however,  pass  over  the  circumstances  of  his 
release.  Suffice  it  to  say,  that  under  the  guidance  of  the 
angel,  he  departs  from  the  prison  walls,  and  repairs  to  the 
house  of  Mary. 

Peter  knocks  at  the  gate,  and  is  heard  by  a  damsel  by  the 
name  of  Rhoda.  In  a  suppressed  voice,  Peter  asks  admit- 
tance ;  but,  in  the  tumult  of  her  thoughts,  and  in  the  excess 
of  her  joy,  instead  of  unbarring  the  gate,  she  hastens  to  the 
disciples,  and,  to  the  surprise  of  all,  announces  that  Peter 
himself  is  standing  at  the  gate. 

This   was   deemed   impossible— and  the  damsel  is  pro- 
29* 


342  BIBLE     HISTORY 

nounced  "mad."  But  wherefore  this  unbehef?  For  hours, 
they  had  been  praying,  with  all  possible  earnestness  and  im- 
portunity, for  this  very  result ;  and,  now,  when  told  that 
Peter  is  safe,  they  cannot  credit  it,  and  prefer  to  think  that 
the  damsel  is  insane,  than  that  their  prayers  are  answered. 
And  still  more,  upon  her  affirming  that  she  is  neither  mad 
nor  mistaken,  they  resort  to  another  explanation,  not  less 
indicative  of  unbelief,  that,  probably,  it  is  Peter's  ghost ! 

We  do  not  say  that  there  was  any  thing  uncommon  in  the 
conduct  of  these  disciples  ;  but,  there  was  a  great  want  of 
faith.  Christians  often  pray  earnestly,  but  they  are  slow 
to  believe  that  their  prayers  will  be  answered,  and  express 
great  surprise  when  they  are  answered.  How  often  is  it 
that  a  revival  is  sought — ardently  and  importunately — and 
should,  therefore,  be  expected :  but  when  God  pours  out  his 
Spirit,  and  sinners  begin  to  be  humbled  and  convicted.  Chris- 
tians are  astonished  that  their  prayers  are  thus  answered. 

This  narrative  suggests  several  important  truths  in  regard 
to  prayer.  1.  Prayer  is  a  direct  means  of  obtaining  bless- 
ings from  God. 

That  Peter  was  delivered  from  the  hands  of  Herod,  in 
answer  to  the  prayers  of  the  Church,  is  evident  from  two 
facts.  1.  That  prayer  was  made  for  his  release.  And,  2. 
That  God  sent  his  angel  for  the  special  purpose  of  effecting 
his  deliverance.  The  inspired  penman  has  so  connected 
these  facts,  that  any  other  inference  is  impossible.  They  are 
stated  as  cause  and  effect.  Had  the  Church  not  assembled, 
or  had  they  not  thus  prayed,  who  will  affirm  that  the  apos- 
tle would  have  been  delivered.  But  it  is  incredible,  say 
some,  that  the  high  and  mighty  God  should  listen  to  the 
supplications  of  worms  on  his  footstool.  It  is,  doubtless, 
great  condescension ;  but,  why  incredible  ?"  May  not  a 
child  ask  a  favor  of  his  parent?  And  may  not  the  parent 
respond  ?  God  is  infinite ;  but  he  hears  when  the  young 
ravens  cry — he  notices  the  falling  sparrow — why  not  listen 


OF      PRAYER.  343 

to  the  cries  of  an  immortal  being  ?  Why  not  rescue  one  at 
the  instance  of  others,  when  that  one  is  to  be  made  an  instru- 
ment of  good  to  a  world  ? 

It  is  further  objected,  that  God  is  immutable  ;  and,  there- 
fore, cannot  alter  his  purposes  consistently.  God  is,  indeed, 
immutable.  He  has  decided  never  to  alter  his  purposes ; 
but  it  is  his  purpose,  has  been,  and  ever  will  be — an  un- 
changeable law  of  his  moral  administration — to  answer  sin- 
cere and  importunate  prayer.  Should  he  not  answer  such 
prayer,  when  such  are  his  purposes,  he  might,  indeed,  be 
charged  with  mutabiHty,  inconsistency,  and  unfaithfulness. 
He  has  provided  for  a  response  to  every  faithful  prayer,  from 
the  beginning  to  the  end  of  time. 

2.  Prayer  should  be  earnest. 

Steady,  ardent,  intense.  Mr.  Barnes  observes  that  the 
word  rendered  "  without  ceasing,"  is  found  but  in  one  other 
place  in  the  New  Testament.  1.  Pet.  4:8.  "  Have  fervent 
charity  among  yourselves."  The  word  conveys  the  idea 
that  their  prayers  were  earnest  and  fervent^  rather  than  con- 
stant. They  corresponded,  in  these  respects,  to  the  import- 
ance of  the  blessing  sought.  This  was  the  life  of  a  fellow- 
disciple — of  an  apostle  of  the  Lord  Jesus  Christ.  The  death 
of  Peter  at  this  juncture — of  this  ardent,  bold,  single-hearted 
champion  of  the  Cross — would,  seemingly,  have  been  a 
severe  blow  to  the  rising  Church  of  Christ.  The  disciples 
were  quite  right,  then,  in  throwing  into  their  prayers,  that 
night,  all  the  ardor  of  which  they  were  capable ;  and,  to 
that  ardor,  the  spirit  of  God,  we  may  believe,  imparted  his 
own  divine  energy  in  "  groanings  which  could  not  be 
uttered." 

8.  Prayer  should  be  persevering. 

If  the  object  sought,  be  important,  why  should  it  be  relin- 
quished ?  Why  not  pray  on  till  the  blessing  is  bestowed  ? 
This  the  child  does.  He  gives  not  over  seeking,  till  the 
parent  grants  his  request,  or  decides  that  it  cannot  be  con* 


344  BIBLE     HISTORY 

sistently  granted.  Abraham  pleads  for  Sodom  until  he  is 
ashamed,  it  would  seem,  to  plead  longer.  But,  who  can  say, 
that,  had  he  plead  her  cause  still  longer,  he  would  not  have 
prevailed  ?  Our  Lord  has  said,  that  men  should  always 
pray,  and  never  faint ;  and,  if  always,  there  is  no  limitation 
to  persevering  prayer.  The  rule  is,  to  pray  till  God  bids  you 
"  cease  ;"  till  God  grants  the  boon,  or  says,  "  No." 

4.  Prayer,  on  suitable  occasions,  should  be  offered  by 
Christians  uniting  for  that  purpose. 

Such  an  occasion  was  the  deliverance  of  Peter.  His  im- 
prisonment was  a  public  calamity.  The  whole  Church  was 
suffering,  and  was  hkely  to  suffer  still  more,  should  the  plans 
and  purposes  of  Herod  be  accomplished.  With  great  pro- 
priety, therefore,  did  the  Church,  as  a  body,  come  together 
and  plead,  in  their  collective  capacity,  for  the  deliverance  of 
one,  of  so  much  importance  to  the  infant  cause. 

In  like  manner,  should  the  Church  at  the  present  day  act ; 
if,  from  any  cause,  her  interests  are  suffering.  Are  the  influ- 
ences of  the  Spirit  suspended  ? — are  false  doctrines  being 
spread  abroad  ? — are  ministers  swerving  from  the  truth  ? — is 
the  Church,  in  respect  to  her  light,  life,  zeal,  losing  her  proper 
influence  over  the  world? — are  sinners  waxing  bold,  and 
crowding  the  broad  way  in  an  unusual  manner? — if  all 
these,  or  any  of  these,  discouraging  and  palsying  influences 
are  at  work,  let  the  Church  assemble  ;  let  her  plead  and  im- 
portune the  aid  of  her  Divine  Head. 

5.  Prayer  is  sometimes  answered,  while  it  is  yet  being 
offered  up. 

This  was  true  in  respect  to  the  deliverance  of  Peter.  He 
was  released  while  the  disciples  were  praying  at  the  house 
of  Mary.  This  accords  with  one  of  the  promises  of  the 
prophetic  Scriptures.  "  It  shall  come  to  pass  that  before  they 
call,  I  will  answer ;  and,  while  they  are  yet  speaking,  I  will 
hear."  Daniel  received  an  immediate  response  to  his  suppli- 
cation :  "  While  I  was  speaking  in  prayer,  and  confessing 


OP     PRAYER.  345 

my  sin,  and  the  sin  of  my  people  Israel,  and  presenting  my 
supplication  before  the  Lord  my  God,  for  the  holy  mountain 
of  my  God :  yea,  while  I  was  speaking  in  prayer,  the  man 
Gabriel,  whom  I  had  seen  in  the  vision  at  the  beginning, 
being  caused  to  fly  swiftly,  touched  me,  about  the  time  of  the 
evening  oblation,  and  he  informed  me,  and  talked  with  me, 
and  said:  O  Daniel,  I  am  now  come  forth  to  give  thee  skill 
and  understanding.  At  the  beginning  of  thy  supplications, 
the  commandment  came  forth,  and  I  am  come  to  show  thee, 
for  thou  art  greatly  beloved." 

In  like  manner,  were  the  disciples  answered  on  the  day  of 
the  Pentecost.  They  were  engaged  in  prayer  at  the  very 
time  of  the  descent  of  the  Spirit,  and  were  supplicating  that 
most  important  blessing.  And,  since  that  auspicious  morning 
of  the  Christian  Church,  how  many  have  received  similar 
blessings,  while  they  were  in  the  very  attitude  of  supplicating 
them ! 

To  Him,  their  prayers  and  cries, 

Each  contrite  soul  presents ; 
And,  while  he  hears  their  humble  sighs, 

He  grants  them  all  their  wants. 

6.  God  has  every  possible  facility  for  answering  prayer. 

He  is  Lord  of  the  universe.  Not  an  angel  exists,  that  is 
not  ready  to  fly  at  his  command ;  nor  are  bars,  and  bolts, 
and  keepers  in  the  way,  when  he  decides  to  act  in  behalf  of 
an  individual,  or  in  behalf  of  his  Church.  Grant  that  to  us 
every  thing  seems  forbidding ;  may  be  the  powers  of  earth, 
and  the  powers  of  darkness  are  against  us. — What  then? 
By  a  single  turn  of  his  providence,  God  can,  with  infinite 
ease,  put  those  out  of  the  way  who  would  intercept  and  pre- 
vent the  blessings  sought. 

We  do  not  say  that,  at  the  present  day,  we  are  to  expect 
miraculous  interference  on  the  part  of  God.  The  age  of 
miracles  may  be  past ;   but  God  is  infinitely  well  able  to 


346  BIBLE     HISTORY 

touch  some  spring,  far  above  our  sight  and  comprehension, 
by  which  storms  are  hushed — billows  are  put  to  repose — 
human  prejudices  are  removed,  and  human  passions  are 
allayed. 

Let  us  not  be  discouraged.  No !  However  dark  and 
gloomy  our  affairs  may  be ;  whatever  difficulties  seem  to 
exist,  and  render  it,  so  to  speak,  impossible  that  we  should 
be  blessed  in  a  given  way — if  that  blessing  be  needed,  and 
God  so  decide — and  we  pray  humbly  and  in  faith  for  it — it 
must  come.  And  it  will  come:  whether  it  be  bread  we  need, 
or  deHverance  from  the  power  of  a  cruel  tyrant,  or  the  con- 
verting influences  of  the  divine  Spirit.  God  reigns !  let  the 
earth  rejoice! 


ACTS  or  THE  APOSTLES. 

PAUL    AND    SILAS. 

And  at  midnight,  Paul  and  Silas  prayed,  and  sang  praises  unto  God :  and  the 
prisoners  heard  tliem. — Acts  xvi.  25. 

Paul  and  Silas  are  in  an  inner  prison  at  Philippi,  and  are 
praying  and  singing  praises  at  midnight.  What  is  the 
explanation  of  their  strange  adventure  ? 

These  servants  of  Jesus  were  now  on  a  missionary  tour ; 
in  the  progress  of  which,  they  came  to  Troas.  Here,  a 
vision  appeared  to  Paul  in  the  night — a  man  of  Macedonia, 
apparently  praying,  and  saying  :  "  Come  over  into  Macedonia, 
and  help  us."  The  request  was  concise,  but  pressing.  In- 
ferring, from  the  vision,  that  he  was  called  to  preach  the 
Gospel  in  Macedonia,  Paul,  accompanied  by  Silas,  sets  out 
without  delay ;  and,  after  a  prosperous  voyage,  arrives  at 
Philippi. 

Philippi,  at  this  time,  was  the  chief  city  of  that  part  of 


OF     PRAYEE..  347 

Macedonia.  It  was  under  Roman  law,  but  was  principally 
inhabited  by  Jews.  Not  long  after  their  arrival,  accompanied 
by  several  Jews,  they  went  out  of  the  city,  by  a  river  side, 
on  the  Sabbath-day,  to  an  Oratorio,  or  place  where  prayer 
was  wont  to  be  made.  Here  Paul  preached  ;  and  Lydia,  a 
seller  of  purple,  of  the  city  of  Thyatira,  became  his  convert. 

Not  long  after,  as  Paul  was  again  proceeding  to  the  above 
place,  for  prayer,  a  certain  damsel,  possessed  with  the  spirit 
of  divination,  met  him,  which  brought  her  masters  much 
gain  by  soothsaying.  In  the  name  of  Jesus,  Paul  ejected 
the  demon  which  possessed  her ;  in  consequence  of  which, 
she  abandoned  her  soothsaying,  and,  of  course,  her  masters 
failed  of  their  usual  gains,  by  reason  of  her  practices. 

Greatly  incensed  at  the  loss  of  such  an  income,  the 
masters  of  the  young  woman  accused  Paul  and  Silas  of 
"  troubhng  the  city."  They  succeeded  in  raising  a  popular 
outcry  against  the  missionaries.  The  magistrates,  also, 
became  enlisted ;  and,  in  their  zeal  and  indignation,  rose, 
upon  them ;  and,  having  severely  beaten  them,  cast  them  into 
prison,  charging  the  jailer  to  keep  them  safely.  The  jailer — 
himself  an  unfeeling  monster — quite  willing  to  carry  out  the 
mandate  of  the  magistrates,  thrust  them  into  the  inner  prison, 
and  made  their  feet  fast  in  the  stocks. 

Paul  and  Silas  might,  probably,  have  saved  themselves 
from,  punishment,  had  they,  at  the  moment  of  their  seizure, 
as  they  did  the  next  morning,  declared  themselves  to  be 
Roman  citizens.  But,  willing  to  suifer  for  the  Gospel,  they 
waived  this  privilege  ;  and,  as  true  disciples  of  the  Redeemer, 
submitted  to  stripes  and  imprisonment  imposed  upon  them. 

The  Lord  Jesus  was,  however,  with  his  faithful  servants, 
and  overruled  their  trials,  for  promoting  the  object  of  their 
mission  to  Philippi.  Their  prison  became  a  place  of  prayer 
and  of  praise ;  and  there  was  enacted  a  scene  of  grace, 
which  will  for  ever  prove  a  source  of  admiration  and  joy, 
wherever  the  story  shall  be  told. 


348  BIBLE     HISTORY 

At  midnight,  Paul  and  Silas  lift  up  their  voices  in  prayer. 
They  doubtless  prayed  for  themselves — for  deliverance,  if 
such  were  the  will  of  God — but  more,  that  the  name  of  Jesus 
might  be  honored ;  and  that  souls  then,  and  in  that  populous 
city,  might  be  converted.  What  a  rich  source  of  consolation 
to  these  imprisoned  missionaries  was  access  to  a  throne  of 
grace!  What  holy  confidence  do  they  exercise  in  God! 
What  rehance  do  they  feel  upon  Him,  who  had  said  to  his 
first  apostles :  "  Lo !  I  am  with  you  unto  the  end  of  the 
world !"     Paul  was  strong  in  prayer. 

"Prayer  is  a  creature's  strength — his  very  breath  and  being; 

Or  was,  perhaps,  the  "breath  and  being"  of  Paul,  more  than 
most  other  men.  That  night,  probably,  no  fears  assaulted 
his  heart ;  no  apprehension  of  approaching  evil  altered  him 
from  his  purpose. 

Paul  and  Silas  prayed.  They  did  more — they  sang  praises 
to  God.  Many  a  modern  Christian  might  pray  under  such 
circumstances — but  how  few  would  sing  praises  to  God! 
"  Little  do  songs  accord  with  the  gloom  of  a  prison."  But 
Paul  and  Silas  were  animated  by  the  consideration  that  they 
were  suffering  for  the  name  of  Jesus.  Of  that  name,  they 
were  not,  and  never  could  be  ashamed.  Had  some  one,  that 
night,  looked  in,  through  those  prison-doors,  upon  the 
apostle — had  he  inquired  of  Paul  whether  he  were  not 
"ashamed  of  Jesus"  of  Nazareth,  methinks  he  would  have 
broke  out  in  those  strong  and  admiring  lines  of  the  poet : 

Jesus,  and  shall  it  ever  be — 
A  mortal  man  ashamed  of  thee  1 
Ashamed  of  thee,  whom  angels  praise ! 
Whose  glories  shine  through  endless  days  1 

"Never!  No — never!"  I  think  I  hear  the  apostle  say. 
"  God  forbid  that  I  should  glory,  save  in  the  cross  of  our 
Lord  Jesus  Christ." 


OP      PRAYER.  349 

I  can  do  all  things,  or  can  Dear 
All  suffering,  if  my  Lord  be  there. 

Paul  had  no  reason  to  doubt  the  suiDport  and  approbation 
of  his  divine  Master.  His  Lord  was  there.  The  displays 
of  his  power  and  grace  were  there.  While  their  songs  were 
still  rising,  and  were  borne  up  by  strong  faith  and  holy  zeal— 
the  other  prisoners  meanwhile  wondering  at  the  unwonted 
scene — God  bore  his  divine  attestation  in  favor  of  his  suffering 
servants,  by  a  miraculous  earthquake,  by  which  the  founda- 
tions of  the  prison  were  shaken — the  doors  were  opened — 
the  bands  of  the  prisoners  were  loosed. 

Let  us  hasten  to  the  sequel.  That  was  as  happy  and  as 
glorious,  as  the  prospects  of  Paul  and  Silas,  the  evening 
before,  were  gloomy  and  depressing.  The  jailer  is  converted, 
and  salvation  comes  to  his  house.  What  a  change !  What 
a  sudden,  surprising  change  !  What  an  answer  to  prayer! 
What  a  result  of  honoring  and  praising  God ! 

"How  happy,  henceforth,  was  that  family!  The  new 
convert  rejoiced,  and  so  did  all  his  house.  '  The  voice  of 
rejoicing  and  salvation  is  in  the  tabernacles  of  the  righteous.' 
There  is  no  joy  like  that  which  flows  from  the  belief  of  the 
Gospel.  It  purifies,  while  it  refreshes  the  soul ;  it  gives  a 
more  elevated  tone  to  the  feelings  than  worldly  pleasures  can 
give ;  it  contains  no  poisonous  mixture,  which  afterwards 
corrodes  the  heart ;  it  sheds  a  lustre  upon  every  object,  and 
cheers  even  the  dark  hours  of  adversity ;  and,  in  a  word,  it 
is  permanent — going  with  us  whithersoever  we  go — accom- 
panying us  to  death,  and  springing  up  within  us,  as  a  well 
of  living  water,  in  the  world  to  come." 

If  such  be  the  Gospel,  let  us  embrace  it.  If  God  thus 
honors  those  who  praise  him  in  adversity,  let  us  never  shrink 
from  trial,  however  great  it  may  be.  If  such  answers  are 
given  to  prayer,  let  us  be  willing  to  offer  it  from  the  dungeon, 
and  at  the  midnight  hour,  if  such,  by  the  will  of  God,  be,  at 
any  time,  our  abode. 

30 


350  BIBLE     HISTOEY 

ROMANS. 

AIDS    OF    THE    SPIRIT. 

Likewise  the  Spirit  also  helpeth  our  infirmities :  for  we  know  not  what  we  should 
pray  for  as  we  ought :  but  the  Spirit  itself  maketh  intercession  for  us  with  groan- 
ings  which  cannot  be  nltered.—Iiomajts  viii.  26. 

Wherever  there  exists  a  soul  which  has  been  released 
from  the  terrors  of  the  law,  and  been  baptized  with  the 
peace  of  the  Gospel,  let  that  soul  never  cease  to  praise 
Father,  Son,  and  Holy  Ghost.  It  is  a  mighty  deliverance ; 
to  effect  which,  the  wisdom,  energy,  and  love  of  the  sacred 
Three  have  all  been  engaged.  The  law,  under  which  the 
Father  has  placed  the  sinner,  and  which  law  the  latter  has 
violated,  is,  and  must  be.  for  ever  incapable  of  restoring  him 
to  peace  and  hohness.  The  law  knows  nothing  of  mercy. 
In  its  demands,  it  is  peremptory  and  unmitigated ;  or  is 
sweeping  and  irreversible  in  its  condemnations.  Applied  to 
the  conscience  of  the  sinner — that  conscience  being  carnal, 
and  sold  under  sin — it  only  excites,  irritates,  and  distresses  ; 
so  that  an  unsanctified  man,  in  every  step  of  his  progress  to 
eternity,  has  only  to  exclaim:  "O  wretched  man  that  I  am! 
Who  shall  deliver  me  from  the  body  of  this  death?" 

But  here,  the  Gospel  by  Jesus  Christ  comes  in  for  his 
relief  It  discloses  a  way,  and  a  marvelous  way,  by  which 
the  sinner  can  be  restored  to  hohness,  and  once  more  to  joy. 
These  are  the  subjects  which  occupy  the  seventh  and  eighth 
chapters  of  the  Epistle  to  the  Romans.  The  law,  is  the 
riinister  of  condemnation:  the  Gospel,  is  the  minister  of 
justification.  The  law  never  restores  the  soul  to  holiness, 
nor  to  fiUal  confidence  in  God :  the  Gospel  does  both.  It 
tells  of  a  Spirit,  whose  agency  has  been  purchased  by  the 
Son  of  God ;  and  through  whose  influences,  the  soul  may 
DC  sanctified,  and  a  spirit  of  adoption  engendered  in  the 


OP     PRAYER.  351 

heart.  It  discloses,  also,  to  the  distressed  and  troubled  heart, 
sources  of  the  richest  consolation,  through  the  ministrations 
of  that  Spirit. 

This  last,  is  the  idea  presented  to  us  in  the  words  which 
we  have  recited.  The  Spirit  helpeth  our  infirmities  :  or  those 
weaknesses  to  which  we  are  subject  in  the  present  life.  He 
helps  us,  by  giving  us  strength  to  bear  them,  and  by  exciting 
us  to  make  efforts  ourselves  to  sustain  them.  "  For  we  know 
not,"  says  the  apostle,  "  what  we  should  pray  for  as  we 
ought,"  &c.  This  is  a  specification  of  the  aid  which  the 
holy  Spirit  renders  us. 

Let  us,  in  the  first  place,  look  at  the  reasons  why  Chris- 
tians do  not  know  for  what  to  pray: 

1.  They  do  not  know,  often  times,  what  would  be  really 
best  for  them. 

2.  They  do  not  know  what  God  might  be  willing  to  grant 
them. 

3.  They  are,  to  a  great  extent,  ignorant  of  the  character 
of  God — the  reason  of  his  dealings — the  principles  of  his 
government — their  own  real  wants. 

4.  When  they  seem  to  realize  what  their  true  wants  are, 
and  they  are  about  to  present  them  at  a  throne  of  grace, 
their  minds  become  strangely  clouded,  and  their  hearts  cold 
and  insensible ;  so  that  they  are  unable  to  take  hold  upon 
the  promises  of  God,  or  to  press  their  suit  with  success. 

But  here,  the  Gospel  discloses  to  them  a  means  of  success, 
which,  before  the  death  of  Jesus  Christ,  never  entered  into 
the  heart  of  man  to  conceive.  We  do  not  mean  to  say,  that 
the  Spirit  did  not  animate  the  devotions,  and  inspire  the 
prayers  of  the  saints  of  the  olden  time.  He  did.  But  it  is 
not  probable  that  Moses,  or,  Samuel,  or  David,  or  Isaiah  had 
any  clear  conceptions  of  this  great  doctrine  of  the  Gospel. 
It  was  left  to  our  Lord  Jesus  Christ  to  make  the  ble.ssed 
annunciation  of  the  descent,  and  of  the  divine  operations  and 
aids  of  the  holy  Spirit.    It  was  left  to  the  great  apostle  of  the 


352  BIBLE     HISTORY 

Gentiles  to  record,  in  two  sentences,  truths  of  inestimable 
importance  to  the  behever,  touching  the  aid  vouchsafed  him 
in  his  approaches  to  the  throne  of  grace. 

Most  true  is  it,  that  we  do  not  know  how  to  pray,  nor  for 
what  to  pray.  But  the  Spirit  does.  And  he  makes  inter- 
cession for  the  saints :  that  is,  he  greatly  assists  or  aids 
them.  The  meaning  is  not  that  the  Spirit  prays  for  us  ;  not 
that  he  intercedes  for  us,  as  does  our  great  Advocate,  the 
Lord  Jesus  Christ ;  not  that  he  gives  birth  to  those  groan- 
ings — those  deep-felt  emotions,  with  which  the  soul  is  some- 
times oppressed  and  overwhelmed  before  the  footstool.  But 
he  sustains  us  under  them ;  he  gives  impulse  and  energy  to 
them.  He  gives  them  a  depth  and  an  intensity,  which  the 
unaided  soul  could  never  impart  to  them ;  so  deep,  so  intense, 
that  no  language  is  able  to  express  them. 

How  often  is  it  that  the  parent,  when  praying  for  a  beloved 
child — a  wife  for  a  beloved  husband — or  a  husband  for  a 
wife — a  friend  for  a  friend — has  feelings  which  no  language 
can  describe,  and  which  no  language  can  begin  to  express ; 
feelings,  which  absorb  the  soul ;  which  drink  up  the  Spirit ; 
which  the  child  of  God  knows  that  he  of  himself  could  not 
engender ;  and  which  he  knows,  too,  full  well,  that  no  sighs 
and  no  groans  of  the  heart,  unless  aided  by  the  Spirit  of  God, 
could,  for  one  moment,  express  ! 

Such  a  divine  helper,  then,  we  have.  One,  which  the 
Father  himself  is  more  ready  to  give,  than  earthly  parents 
are  to  give  good  gifts  to  their  children ;  and  who  himself  is 
always  ready  to  come  to  our  assistance  in  the  time  of  need. 

And,  as  the  apostle  adds  :  "  He  that  searcheth  the  hearts 
knoweth  what  is  the  m.ind  of  the  Spirit,"  &c.  The  Spirit 
excites  desires,  and  aids  us  in  sighs  and  groans  which  can- 
not be  uttered  ;  but  God  knows  what  these  desires  are,  and 
what  are  the  import  and  bearing  of  these  sighs  and  groans. 
No  matter  if  they  are  not  expressed ;  no  matter  if  no  lan- 
guage can  give  utterance  to  them.    God  comprehends  them. 


OF      PRAYER.  353 

God  sees  the  inward  workings  and  intense  emotions  of  the 
heart ;  and  can  answer  according  to  his  own  infinite  wisdom, 
and  according  to  those  desires  which  are  prompted  by  the 
Spirit,  according  to  his  divine  will. 

Prayer,  thus  prompted  by  the  Spirit  of  God,  or  prayer 
which  is  offered  under  the  superintendence  of  that  Spirit, 
may  be  expected  to  be  acceptable  to  God,  and  a  favorable 
answer  looked  for. 

This,  child  of  God,  is  a  subject  of  the  deepest  importanc>5 
to  thy  soul !  You  are  here  proffered  assistance  which  I  beg 
you  ever  to  appreciate,  and  of  which  ever  to  avail  yourself 
Blessed  is  the  man  who  seeks  the  aid  of  the  divine  Spirit, 
and  who  yields  himself  entirely  to  His  holy  influence.  Need 
we  call  ourselves  any  longer  poor?  Need  we  think  our- 
selves blind  ?  Need  we  feel  ourselves  feeble  ?  Put  in  pos- 
session of  such  spiritual  wealth — with  so  much  light  thrown 
around  us,  and  the  strength  of  Omnipotence  imparted  to  us, 
ought  we  ever  to  faint  ? — ought  we  ever  to  be  sad  ?  Taking 
advantage  of  the  aid  which  is  here  offered  us,  I  see  not  but 
that  the  strongholds  of  sin  and  Satan  may  fall  before  us.  I 
see  not  that  there  is  any  limit  set  to  our  own  spiritual  attain- 
ments. I  see  not  why  we  may  not  call  down  blessings, 
which,  in  their  influence,  shall  reach  every  son  and  daughter 
of  Adam. 


II.  COEINTHIANS. 

THE    TirORN    IN    THE    FLESH. 

And  lest  I  should  be  exalted  above  measure  through  the  abundance  of  the  revela- 
tions, there  was  given  to  me  a  thorn  in  the  flesh,  the  messenger  of  Satan  to  buffet 
me,  lest  I  should  be  exalted  above  measure.  For  this  thing  I  besought  the  Lord 
thrice,  that  it  might  depart  from  me.  And  he  said  unto  me,  My  grace  is  sufficient 
for  thee,  «fcc.— 2  Cor.  xii.  7—9. 

The  Apostle  Paul  was  a  man  liable  to  encounter  opposi- 
tion from  various  quarters  and  on  various  accounts.     Such 

30* 


354  BIBLE     HISTORY 

opposition  he  did  encounter  in  many  of  the  places  which  he 
visited :  at  Philippi,  at  Athens,  and  at  Corinth.  But  no  op- 
position seems  to  have  been  more  keenly  felt  than  that  which 
brought  his  apostolic  authority  into  distrust.  Such  an  attack, 
however,  we  find  made  upon  him,  during  his  residence  at 
Corinth ;  or,  after  he  had  left  that  field  of  action,  by  certain 
Judaizing  teachers,  and  which  required  a  full  and  satisfac- 
tory vindication. 

This  vindication  he  enters  upon,  in  the  tenth  chapter  of 
this  epistle,  and  continues  it  through  the  eleventh  and  a  part 
of  the  twelfth  chapters.  After  stating  the  remarkable  man- 
ner in  which  he  had  been  called  to  the  apostolic  office  by 
Jesus  Christ,  he  proceeds  to  an  account  in  the  eleventh  chap- 
ter of  his  labors  and  trials,  for  the  sake  of  that  Savior  whose 
cause  he  had  once  so  powerfully  opposed,  and  whose  disci- 
ples he  had  once  so  cruelly  persecuted.  It  is  a  brief  account 
which  we  have ;  but  it  may  well  be  asked,  who  ever  endured 
more  for  the  cause  of  Jesus  Christ  than  this  same  apostle  ? 
Had  we  a  detailed  recital  of  his  labors — of  his  stripes — of 
his  imprisonments — of  his  shipwrecks — of  his  perils  by  wa- 
ter and  perils  by  robbers — perils  in  the  city  and  perils  in  the 
wilderness — of  his  watchings  and  hungerings  and  thirstings 
— what  history  could  be  more  interesting?  what  adventures 
more  thrilhng?  And  yet  some  Alpine  adventure  of  some 
modern  traveler — the  falling  of  some  distant  avalanche,  or 
the  stranding  of  some  misguided  ship — has  occupied  more 
space,  and  been  magnified  into  more  importance,  than  the 
sufferings  and  deprivations  of  the  apostle,  which  occupied 
years.  But  it  was  not  permitted  this  missionary  of  the  Cross 
to  boast  of  his  toils  and  hardships ;  he  might  only  briefly 
allude  to  them,  although  he  was  put  upon  the  proof  that  he 
was  a  true  apostle  of  Jesus  Christ. 

Let  this,  however,  suffice,  -in  reference  to  this  part  of  his 
argument.  In  the  following  chapter,  we  have  an  argument 
drawn  from  a  different  source — from  the  favors  which  God 


OF     PRAYER.  355 

had  bestowed  upon  him,  especially  in  that  remarkable  vision, 
which  he  had  enjoyed  when  he  was  caught  up  to  heaven, 
and  permitted  to  behold  the  glories  of  that  exalted  and  bhss- 
ful  world. 

It  does  not  comport  with  our  plan  to  enter  into  the  details 
of  this  extraordinary  transaction.  It  may,  however,  be  briefly 
observed,  that  it  is  the  only  instance  in  the  Scriptures  of  any 
one  who  was  taken  to  heaven,  either  in  reality  or  in  vision, 
and  who  returned  again  to  earth,  and  was  then  quahfied  to 
communicate  important  truths  from  personal  observation. 
Enoch  and  Elijah  were  translated ;  but  they  returned  not  to 
communicate  intelligence  to  men.  On  the  mount  of  Trans- 
figuration, Moses  and  Elijah  appeared ;  but  they  talked  only 
with  Jesus  about  his  decease,  which  he  should  accomphsh 
at  Jerusalem.  Lazarus  comes  forth  from  the  grave ;  but  he 
has  nothing  to  say  of  the  invisible  world.  Many  of  the 
saints  arose  at  the  resurrection  of  Jesus ;  but  we  have  no 
knowledge  of  their  bringing  back  any  intelligence  from  the 
world  of  spirits.  The  prophet  of  Mecca  claimed  to  have 
made  the  sublime  ascent  to  the  third  heaven ;  but  his  reve- 
lations were  as  puerile  and  incredible,  as  his  journey  was 
obviously  visionary  and  absurd.  But  the  apostle  Paul  was 
there — so  there,  either  in  vision  or  in  reality,  that  he  might 
have  communicated  what  was  communicable  of  the  glories  of 
that  pure  and  exalted  abode.  Paul,  however,  is  silent.  He 
is  not  permitted  to  reveal  what  he  saw — what  he  heard — 
what  he  felt ;  nor  might  he  even  boast  of  the  honor  and  of 
the  blessedness  to  which  he  thus  attained.  He  might  state 
the  fact — which  after  all  he  had  concealed  in  his  own  bosom 
for  fourteen  years — he  might  state  the  fact,  for  the  important 
object  of  proving  to  his  enemies  that  he  had  been  eminently 
favored  of  God.* 

And  yet  what  must  accompany  such  a  privilege  as  was 
accorded  to  the  apostle  ?    Naturally  proud  and  self-confident 

Barnes's  Notes  in  loco. 


356  BIBLE     HISTORY 

— ambitious,  doubtless,  in  his  unsanctified  state,  of  the  honor 
which  Cometh  from  men — it  is  necessary  that  a  check  sliould 
be  given  to  his  pride  and  self-confidence,  resulting  from  favors 
thus  conferred  upon  him.  He  must  have  "  a  thorn  in  the 
flesh — a  messenger  of  Satan  to  buffet  him,  lest  he  should  be 
exalted  above  measure." 

What  that  thorn  was,  we  shall  not  attempt  to  decide.  In 
no  other  place,  in  the  New  Testament,  does  the  word  trans- 
lated thorn  occur.  In  heathen  writers,  the  word  is  used  to 
denote  that  which  is  pointed  or  sharp,  as  a  stake  or  a  pali- 
sade. By  the  Septuagint  translators,  it  is  employed  to  denote 
a  thorn  or  prickle.  Whether  the  apostle  refers  to  some 
infirmity  or  pain  in  the  flesh — some  deformity  of  body,  which 
was  like  a  thorn  to  him — cannot  now  perhaps  be  determined. 
The  pious  Baxter  supposes  that  it  was  the  stone  or  the  gra- 
vel ;  Doddridge,  a  paralytic  disorder,  by  which  his  counte- 
tenance  was  distorted,  and  his  speech  became  stammering. 
Chrysostom  and  Jerome  supposed  it  the  head-ache  ;  Tertul- 
lian,  the  ear-ache ;  and  Rosenmiiller,  the  gout  in  the  head. 
But  all  such  fancies  are  obviously  vain ;  and  the  numer- 
ous strange  and  ridiculous  opinions  of  commentators  are 
proof  sufficient  that  it  is  impossible  in  the  nature  of  the  case 
to  ascertain  the  truth  ;  nor  is  it  important.  It  is  plain,  how- 
ever, that  it  was  an  evil,  which  had  the  effect  to  keep  Paul 
humble,  notwithstanding  the  exalted  honors  and  privileges  to 
which  he  attained. 

It  was  an  evil  which  Paul  grievously  felt,  and  the  removal 
of  which  he  ardently  desired.  For  a  time  he  knew  not  what 
was  the  will  of  God  respecting  it.  Under  the  desire  and 
hope  of  relief,  he  informs  us  that  he  made  application  to  the 
Lord  Jesus — and  this  was  his  right,  and  this  his  privilege — 
that  it  might  depart  from  him.  It  were  idle  to  suppose  that 
the  apostle  did  not  pray  with  a  sincerity  and  ardency  becom- 
ing the  exigencies  of  the  case.  This  he  would  naturally  do, 
for  he  grievously  felt  the  calamity  which  pressed  upon  him. 


OF     PRAYER.  357 

He  prayed  once — twice — thrice.  He  urged  his  suit;  he 
cried  importunately.  Paul  we  find  limiting  himself  to  the 
same  number  of  petitions  offered  by  the  Son  of  God  in  the 
garden  of  Gethsemane.  That  illustrious  personage  urged 
that  the  cup  might  pass  from  him  ;  but  he  bowed  in  submis- 
sion to  the  will  of  God.  In  like  manner,  Paul  urges  the 
removal  of  this  thorn  in  the  flesh ;  but  bows  in  submission 
to  the  divine  will.  Its  removal  was  incompatible  with  the: 
personal  interests  of  Paul ;  with  the  higher  interests  of  the ' 
kingdom  of  our  Lord  Jesus  Christ.  If  removed,  Paul  might 
become  boastful  and  vain-glorious.  He  must  therefore  carry 
that  burden,  and  his  Master  would  help  him.  "  My  grace," 
said  the  Lord  Jesus,  responding  to  the  supplications  of  his 
disciple,  "  shall  be  sufficient  for  thee."  "  Lord !"  replied  his 
submissive  and  acquiescing  servant,  "it  is  enough.  Hence 
forth  I  will  glory  in  my  infirmity,  that  thy  power  may  rest 
on  me." 


L TIMOTHY. 

GRACE    AT    MEALS. 


For  every  creature  of  God  is  good,  and  nothing  to  be  refused,  if  it  be  received  with 
thanksgiving.  For  it  is  sanctified  by  the  word  of  God  and  prayer.— 1  Tim. 
iv.  4,  5. 

"  Grace,"  or,  as  it  is  otherwise  called,  "  Blessing  at 
Meals,"  is  a  short  prayer,  either  before  or  after  partaking  of 
food,  in  which  the  Divine  blessing  is  sought  and  gratitude 
expressed  for  the  supply  of  our  bodily  wants. 

In  New  England,  and  perhaps  elsewhere,  it  was  long  the 
custom  to  invoke  a  blessing  prior  to  partaking  of  food,  and  to 
return  thanks  immediately  after ;  and  this  practice  continues 
in  many  families  to  the  present  time ;  although,  within  a  few 
years,  it  has  been  the  practice  of  some  to  combine  the  two  in 
one  service.     And  while  no  valid  objection  exists  to  two  ser- 


358  BIBLE     HISTORY 

vices  in  families  which  prefer  this  mode,  no  evidence  exists 
that  such  was  the  practice  either  of  Christ  or  of  the  primi- 
tive church.  The  old  Hebrews,  however,  according  to 
Lewis,*  began  their  meals  with  the  benediction  at  the  cup : 
"  Blessed  be  the  Lord  our  God,  King  of  the  world,  who  has 
created  the  fruit  of  the  vine ;"  and  then  the  cup  was  passed 
to  the  several  guests.  Next  followed  the  blessing  of  the 
bread,  which  the  master  held  in  his  hand,  saying :  "  Blessed 
be  the  Lord  our  God,  King  of  the  world,  who  has  produced 
bread  out  of  the  earth."  It  was  an  established  rule,  that 
none  of  the  company  should  touch  any  thing  till  he,  who 
broke  the  bread,  had  first  tasted  it.  The  distribution  of  the 
bread  appears  to  have  been  practiced  in  the  time  of  Christ 
and  his  apostles.  On  the  occasion  of  feeding  the  five  thou- 
sand, Christ  having  sought  the  divine  blessing,  or,  as  the 
original  signifies,  (Matt.  14  :  19,)  having  given  thanks^  and  so 
Mark  expresses  it,  (ch.  8:6,)  he  brake,  and  gave  to  his  disci- 
ples, and  they  to  the  multitude.  This  was  the  more  easily 
done,  as,  according  to  Kuinoel,  the  Jewish  loaves,  like  all  the 
Oriental  ones,  were  thin  and  brittle.  In  like  manner,  Paul, 
during  his  eventful  voyage  into  Italy,  insisting  upon  the 
sailors  and  soldiers,  after  a  long  season  of  fasting,  taking 
meat,  which  term  was  indiscriminately  used,  as  was  also 
bread,  for  all  kinds  of  food :  "  Took  bread,  and  gave  thanks 
to  God  in  the  presence  of  them  all,"  most  of  whom  were 
heathen ;  and  yet,  before  whom,  the  apostle  would  honor 
God ;  "  and  when  he  had  broken  it,  he  began  to  eat,"  &c. 
Even  as  early  as  the  prophet  Samuel,  (1  Sam.  9:  23,)  it 
appears  that  the  master  of  the  feast  distributed  to  every  one 
their  portion,  or  ordered  what  should  be  set  before  them. 
From  Deut.  8:10  : — "  When  thou  hast  eaten,  and  art  full, 
then  shalt  thou  bless  the  Lord  thy  God  for  the  good  land 
which  he  hath  given  thee" — Oriental  writers  have  contended 
that  to  give  thanks  after  a  meal  was  a  Levitical  injunction 

•  Antiquities  of  the  Hebrew  Republic,  vol.  ii.  p.  451. 


OF      PRAYER.  359 

and  positive  command.  But  nothing  more,  perhaps,  was 
intended  than  to  inculcate  a  grateful  spirit  on  the  part  of  the 
Hebrews  when  they  should  come  into  actual  possession  of 
the  land  whither  they  were  bound — a  land  in  which  they 
were  to  "  eat  bread  without  scantiness  " — "  a  land  of  wheat, 
and  barley,  and  vines,  and  pomegranates." 

The  posture  of  the  body  during  grace  cannot  be  considered 
material,  if  it  be  but  respectful.  It  has  varied  in  different  peri- 
ods of  the  world,  and  among  different  nations.  The  original 
posture  of  the  Hebrews  in  eating  and  drinking  was  sitting ; 
but  the  Bible  seems  not  to  determine  their  posture  in  those 
cases  where  grace  was  offered.  They  either  spread  some- 
thing on  the  ground,  and  sat  upon  it,  or  they  sat  at  table. 
"  And  Jacob  said  unto  his  father,  I  am  Esau  thy  first  born  ; 
I  have  done  according  to  thy  word  :  arise,  I  pray  thee,  sit 
and  eat  of  my  venison.  Gen.  27 :  19.  In  the  time  of  Moses 
this  posture  prevailed.  On  the  occasion  of  Aaron's  making 
a  molten  calf,  it  is  recorded,  (Ex.  32  :  6,)  "  And  they  rose  up 
early,"  &c. ;  "and  the  people  sat  down  to  eat  and  drink,  and 
rose  up  to  play."  In  the  time  of  Saul,  the  same  practice  ex- 
isted. "  And  David  said  unto  Jonathan,  Behold,  to-morrow 
is  the  new-moon,  and  I  should  not  fail  to  sit  with  the  kijig  at 
meat.  1.  Sam.  20 :  5.  Artaxerxes  Longimanus  and  his 
queen  also  took  their  meals  sitting,  as  we  learn  from  Nehe- 
miah,  ch.  2 :  6.  But  no  intimation  is  given  in  the  above 
instances,  that  the  blessing  of  God  was  invoked.  In  those 
elder  times,  as  now,  persons  were  seated  according  to  rank  or 
equality.  Thus,  Abner  sat  by  Saul's  side  ;  and  David  had 
his  peculiar  situation  allotted  him,  which  is  styled  his  seat 
or  his  place. 

The  posture  at  meals  was  afterward  changed  ;  for,  as  men 
became  effeminate,  they  consulted  their  ease,  and  lay  or 
reclined  at  their  meals.  This  custom  prevailed  in  the  time 
of  Christ.  In  the  case  of  his  feeding  the  five  thousand,  he 
seems  to  have  stood  while  he  blessed  the  loaves  ;  the  people 


360  BIBLE      HISTORY 

were  sitting.  In  the  celebration  of  the  supper,  as  was  com- 
mon with  the  Jews  at  other  meals,  Jesus  and  his  disciples 
reclined  ;  the  upper  part  of  the  body  leaning  on  the  left 
elbow,  the  lower  part  stretched  at  length,  and  so  lying  that 
the  head  of  one  naturally  reclined  on  the  bosom  of  another. 
This  explains  John  13:  23.  "Now  there  was  leaning  on 
Jesus'  bosom  one  of  his  disciples  whom  Jesus  loved." 

With  us,  standing  was  fomaerly  the  common  posture 
during  grace ;  and,  in  many  families,  it  is  so  still.  The 
guests  surround  the  table,  while  the  father  or  master  of  the 
family  invokes  the  blessing  of  God :  and  when  the  repast  is 
finished,  the  company  rise,  and  thanks  are  returned  in  a  sim- 
ilar manner.  The  more  modern  practice  is  for  the  guests  to 
seat  themselves  at  the  table,  when  a  blessing  is  invoked  and 
thanks  expressed  during  one  and  the  same  service.  In  some 
families,  after  the  guests  are  seated,  silence  is  observed  for  a 
brief  space,  while  the  guests  say  grace,  each  one  for  himself 
One  service  seems  to  be  the  scriptural  mode.  And  this,  it 
must  be  conceded,  is  the  more  commendable  practice  in  those 
famihes,  where  the  guests  are  necessarily  irregular. 

As  to  the  manner  in  which  grace  should  be  performed, 
Dr.  Watts  observes :  "  W^e  ought  to  have  a  due  regard  to  the 
occasion  and  the  persons  present ;  the  neglect  of  which  has 
been  attended  with  indecencies  and  indiscretions.  Some 
have  used  themselves  to  mutter  a  few  words  with  so  low  a 
voice,  as  though  by  some  secret  charm  they  were  to  conse- 
crate the  food  alone,  and  there  was  no  need  of  the  rest  to 
join  with  them  in  the  petition.  Some  perform  the  service 
with  so  slight  and  familiar  an  air,  as  though  they  had  no 
sense  of  the  great  God  to  whom  they  speak.  Others  affect 
a  most  unnatural  solemnity,  and  change  their  natural  voice 
for  a  tone  awkward  and  disgusting." 

"  It  is  the  custom  of  some,"  he  adds — and  the  remark 
will  apply  to  not  a  few  at  the  present  day — "  to  hurry  over 
a  sentence  or  two,  and  they  have  done,  before  the  company 


OP     PRAYER.  361 

are  half  prepared  to  lift  a  thought  to  heaven.  Others,  again, 
make  a  long  prayer ;  and,  among  a  multitude  of  other  peti- 
tions, do  not  utter  one  that  relates  to  the  table  before  them. 
The  general  rules  of  prudence,  together  with  the  due  observa- 
tions of  the  customs  of  the  place  where  we  live,  would  cor- 
rect all  these  disorders,  and  teach  us  that  a  few  sentences, 
suited  to  the  occasion,  spoken  in  an  audible  and  proper  voice, 
are  sufficient  for  this  purpose,  especially  if  any  strangers  are 
present." 

There  are  probably  few  professors  of  religion,  at  the  head 
of  families,  who  neglect  grace  at  meals.  Among  non-pro- 
fessors the  practice  is  confined  to  a  few ;  while  a  multitude 
never  seem  to  think  of  Him  who  spreads  their  table  and 
fills  their  cup. 

For  the  benefit  of  such — if  such  should  read  these  pages 
— a  brief  view  of  their  obligations,  in  this  respect,  are 
subjoined : 

1.  The  practice  is  scriptural. 

There  does  not  appear  to  be  exactly  positive  precept  for 
grace  at  meals  in  the  Scriptures  ;  yet,  they  abound  with  ex- 
amples, of  the  pious  in  all  ages,  and  such  suggestions  and 
exhortations,  as  clearly  to  indicate  the  will  of  God  in  refer- 
ence to  it.  The  practice  of  Samuel — of  Christ — of  Saul, 
have  already  been  noticed.  Jewish  writers  agree  that  the 
custom  among  the  Jews  was  universal ;  and  Wetstein  af- 
firms that  it  was  not  neglected  by  the  heathen  themselves. 
They  often  made,  as  every  scholar  knows,  libations  to  their 
gods  before  their '  meals,  as  an  acknowledgment  of  their 
indebtedness  to  them  for  their  daily  food.  "  He,  therefore," 
says  President  Dwight,  '•  who,  in  a  Christian  country,  neg- 
lects to  praise  God  for  his  food,  cannot,  with  propriety,  be 
called  a  heathen.  He  may,  with  more  propriety,  be  styled 
an  animal.  Nay,  in  some  respects,  he  degrades  himself 
below  the  brutes  ;  for  the  ox  knoweth  his  owner,  and  the  ass 
his  master's  crib  ;  but  he  doth  not  know  nor  even  consider." 

31 


362  BIBLE      HISTORY 

The  New  Testament  abounds  in  facts  and  in  exhoftationg 
in  relation  to  this  practice.  Say  the  historians  of  the  pro- 
ceedings of  the  day  of  Pentecost,  Acts  2  :  42 : — "  And  they 
contniued  steadfastly  in  the  apostles'  doctrine  and  fellowship, 
in  breaking  of  bread,  and  in  prayers."  Some  writers  apply 
his  to  the  celebration  of  the  Eucharist.  But,  as  they  had 
U  things  common,  "  breaking  of  bread,"  says  Mr.  Barnes, 
'•  would  rather  seem  to  refer  to  their  participation  of  their 
ordinary  meals."  The  practice  is  referred  to  by  Paul  (Rom, 
14  :  G)  as  though  it  were  common,  and  had  his  approbation. 
To  the  Corinthian  church  the  apostle  writes,  (1  Cor.  10:31): 
"  Whether,  therefore,  ye  eat  or  drink,  do  all  to  the  glory  of 
God."  But  when  we  receive  our  food,  how  can  we  glorify 
God  before  men,  unless  by  asking  his  blessing  upon  it,  and 
rendering  to  him  our  praise  for  the  liberal  provision  vrhich 
he  daily  makes  for  our  support.  Again,  to  the  Colossians, 
(Coloss.  3 :  17,)  he  writes  :  "  Whatsoever  ye  do  in  word  or 
deed,  do  all  in  the  name  of  the  Lord  Jesus,  giving  thanks  to 
God  the  Father  by  him  ;"  and  to  Timothy  he  says,  in  his 
strong,  characteristic  language,  that  every  thing  designed  by 
God  for  food  is  to  be  received,  when  eaten,  with  thanksgiv- 
ing :  "  for,"  says  the  apostle,  "  it  is  sanctified  by  the  word  of 
God  and  prayer."  Such,  in  the  absence  of  positive  injunc- 
tion, are  the  ample  proofs  of  this  important  duty,  and  such 
are  the  exhortations  which  Scripture  gives  us  for  our  seeking 
for  the  divine  blessing  upon  our  daily  food. 

2.   The  practice  is  most  reasonable. 

God  works  by  second  causes ;  and  complicated  is  the 
machinery  by  which  he  loads  our  tables  with  his  providen- 
tial bounties.  Nevertheless,  these  bounties  are  as  truly  of 
his  providing  as  was  the  bread  which  was  rained  from 
heaven  for  the  children  of  Israel.  Men  may  forget  this  truth, 
or  they  may  disregard  it,  and  affect,  as  some  infidel  philoso- 
phers have  done,  to  beheve  that  God  takes  little  interest  in 
this  world,  or  in  the  race  that  inhabit  it.     But,  under  the 


OF      PRAYER.  363 

lio;ht  of  divine  revelalioa,  men  know  better  ;  and  were  thev 
honest  and  willing  to  ''•  render  unto  God  the  things  which  are 
God's,"  they  would  feel  it  to  be  both  a  duty  and  a  privilege 
to  acknowledge  the  hand  that  feeds  them. 

Who  imparts  to  his  needy  neighbor,  or  to  the  wandering 
mendicant,  and  does  not  expect  some  expression  of  gratitude 
in  return  ?  What  v/ould  they  think,  who  never  pause  them- 
selves to  express  thanks  to  God,  and  perhaps  deny  his  just 
claims  to  their  gratitude  for  the  food  that  sustains  them — 
should  the  beggar,  whom  they  have  fed,  on  rising  from  his 
repast,  say :  "  Sir,  I  have  eaten  bountifully  at  your  table, 
but  I  feel  under  no  obhgations  to  you,  and,  therefore,  will  hot 
even  take  the  trouble  to  thank  you?"  Who  ever  knew  a  beg- 
gar guilty  of  such  incivility  and  ingratitude  ?  But  who,  on 
the  other  hand,  has  not  known  hundreds  of  partakers  of 
God's  bounties  for  months  and  years,  who,  apparently,  never 
thought  it  their  duty  to  express  their  gratitude  to  Him? 
They  eat — drink — enjoy — but  as  to  any  recognition  of  their 
dependence  upon  a  higher  power,  they  are,  seemingly,  as 
stupid  as  the  stalled  ox. 

But  why  this  marked  indifference  ? — this  positive  ingrati- 
tude ?  Is  the  Infinite  God,  then,  under  obligation  to  load  your 
table  with  his  bounties  1  Is  it  for  you  to  revel  in  his  provi- 
dential mercies — to  enjoy,  with  keen  relish,  provisions  gath- 
ered from  the  four  quarters  of  the  globe — and  you  manifest 
no  gratitude  7  Must  his  winds  waft  ships  freighted  with  the 
dehcacies  of  other  chmes  ?  Must  he,  at  your  bidding,  send 
down  the  rains  of  heaven  to  germinate  your  wheat  and  your 
corn,  and  to  ripen  your  harvests  ? 

Ah  !  dependent  child  of  the  dust !  you  may  not  thus  hope 
to  direct  your  Maker;  nor  may  you  be  dumb  while  your 
rational  appetite  is  gratified  by  food  of  God's  providing. 
Should  he  cease  to  care  for  you  for  one  short  month,  what 
would  become  of  that  body  which  you  cherish  with  so 
great  care?    One  hail-storm  could  prostrate  your  finest  wheat 


364  BIBLE     HISTORY 

harvest.  One  night  of  frost  cut  off  and  destro}^  your  hixu- 
riant  fields  of  corn.  Look  at  Ireland  and  her  famished 
thousands,  and  tell  me,  is  man  not  dependent  upon  God  ? 
In  that  ill-fated  country,  the  cry  of  starvation  is  heard  on 
every  side,  and  the  loud  wail  of  thousands  of  hag-g-ard,  ema- 
ciated forms — still  breathing,  and  yet  dying — is  borne  upon 
every  breeze  to  this  land  of  plenty.  Spread  such  a  table  in 
some  Irish  cabin  as  you  eat  at,  and  would  the  delighted 
throng  gathering  round  be  dumb  in  the  praises  of  God  for 
such  relief?  And,  yet,  your  are  as  truly  in  the  hands  of 
God  as  they  are — as  dependent,  and  under  as  solemn  obliga- 
tions to  be  grateful  to  your  Divine  Benefactor. 

In  short,  there  is  not  a  service  on  earth  more  reasonable 
than  Grace  at  meals.  Nor  do  we  see  how  the  father  of  a 
rising  family  can  discharge  his  conscience  while  neglecting 
it,  and  while  setting  an  example  of  such  utter  ingratitude  as 
that  neglect  implies.  Let  such  mark  it  and  remember  it :  if 
God  will  not  hold  him  guiltless  who  taketh  his  name  in 
vain,  surely,  he  will  not  hold  him  guiltless  that  is  for  ever 
dumb  in  his  praises. 

3.  The  practice  conduces  to  order,  morality,  and  religion. 

The  children  of  that  family  in  which  devotional  exercises 
are  daily  observed,  and  we  include  grace  at  meals,  are  more 
hkely  to  put  their  dependence  upon  God,  and  to  be  grateful  to 
Him,  than  are  the  children  of  that  family  in  which  no  such 
services  are  observed.  The  former  have  before  them  the  exam- 
ple of  a  father,  which  they  are  likely  to  follow.  As  he  feels, 
so  will  they  be  likely  to  feel ;  and,  as  he  expresses  himself,  so 
they  will  express  themselves.  They  will  not  forget,  when 
they  shall  have  left  the  parental  board,  the  thanks  poured  out 
there.  At  least,  such  services  strongly  tend  to  render  chil- 
dren decent,  respectful,  and  courteous.  The  family  are 
assembled  at  the  same  tim.e ;  they  take  their  seats  at  the  table 
in  order ;  they  are  quiet.  The  conversation  which  follows 
the  blessing,  is  apt  to  be  more  rational,  and  more  instructive. 


OP      PRAYER.  365 

Some  object  to  leading  in  family  prayer,  that  they  have  no 
time ;  but  grace  at  meals  will  occupy  but  a  few  seconds. 
Others  object  to  prayer  on  the  ground  of  inability.  But 
what  parent  is  so  deficient  in  courage  as  to  be  unable,  in  a 
sentence  or  two,  to  implore  the  blessing  of  God  1 

Such  services  sometimes  exercise  an  influence  of  a  most 
salutary  and  lasting  kind.  Irenseus  somewhere  relates  the 
effect  of  "  asking  a  blessing,"  which  deserves  a  place  in  this 
connection,  and  which  may  serve  as  a  hint  to  Christians 
that  their  example  is  seldom  without  observation. 

He,  with  a  party  of  friends,  was  on  a  visit  to  Niagara 
Falls.  As  they  arrived  late  in  the  evening,  they  had  a  private 
supper ;  and,  being  by  themselves,  a  blessing  was  asked  be- 
fore they  partook  of  it.  There  were  two  or  three  servants  in 
waiting,  among  whom  was  one  by  the  name  of  Morrison. 
"  During  our  stay  of  three  days,"  says  Irenseus,  "  v/e  were 
struck  with  the  unusual  attention  which  Morrison  manifested 
to  our  wants ;  not  only  doing  his  duty,  but,  apparently,  taking 
eoctra  pains  to  please  us,  whenever  it  was  in  his  power. 
Just  before  we  left,  Morrison  stepped  up  to  me,  as  I  was 
walking  alone,  and,  making  an  apology  for  his  boldness, 
expressed  his  desire  to  have  some  conversation  on  the  sub- 
ject of  religion.  Upon  being  assured  that  I  was  glad  to 
speak  with  him,  he  told  me  that  the  Savior  was  dear  to  him, 
and  that  he  was  always  glad  to  see  gentlemen  in  the  house 
who  loved  religion.  He  then  said  somewhat  as  follows : 
'  I  don't  know  what  it  is  exactly,  but  it's  love,  I  know  it  is  : 
for  ever  since  3^ou  asked  a  blessing  at  the  table  the  other 
night,  I  have  felt  my  heart  kind  a  going  out  to  you  and  j^our 
friends,  and  I  couldn't  bear  to  have  you  go  away  without 
teUing  you  how  I  felt.' 

•'  In  answer  to  my  inquiries,  he  gave  an  account  of  his 
conversion,  and  I  gave  him  v/ords  of  encouragement,  which 
he  received  with  apparent  joy ;  and  at  parting.  I  shook  hands 
with  him  as  with  a  new-found  friend. 

31* 


366  BIBLE     HISTORY 

'•  Here  was  man,  of  a  darker  skin  than  mine,  surrounded 
bj  a  score  of  thoughtless,  perhaps  profane,  companions, 
deprived,  by  his  constant  duties  in  the  house,  of  the  enjoy- 
ment of  rehgious  privileges  ;  and,  yet,  with  a  soul  washed  in 
the  blood  of  Jesus,  and  longing  for  sympathy  with  some 
other  soul  that  had  been  cleansed  in  the  same  fountain.  He 
observes  a  stranger,  at  the  table  which  he  serves,  acknowl- 
edging with  gratitude  the  Giver  of  the  bounties  before  him, 
arid  he  marks  the  stranger  at  once  as  a  Christian,  a  friend, 
a  brother ;  and  he  goes  to  him  with  confidence  to  lay  open 
his  heart." 

Let  the  Christian  learn  from  this  incident  that  he  is  often 
watched  when  he  little  suspects  it ;  and  may  accomplish 
much  good  by  a  faithful  and  punctilious  attention  to  the 
duties  of  his  profession. 


JAMES. 

THE    EFFICACY    OF    EARNEST,    ENERGETIC    PRAYER. 

The  effectual,  fervent  prayer  of  a  righteous  man  availeth  much. — James  v.  16. 

There  is,  in  this  passage  and  the  context,  apparently 
much  to  encourage  our  belief  in  the  efficacy  of  fervent  and 
sincere  prayer.  But  it  is  apprehended  that  a  degree  of  doubt 
is  often  experienced  in  contemplating  it,  as  encouraging  such 
a  conviction,  from  the  fact  that  it  seems  to  express  only  a 
self-evident  proposition,  viz  :  the  effectual  prayer  of  a  right- 
eous man  is  effectual.  The  propriety  of  such  an  interpreta- 
tion of  a  passage,  in  an  inspired  volume,  may  well  be  ques- 
tioned :  hence,  on  referring  to  the  original,  we  find  the  word 
rendered  effectual^  to  be  a  derivative  from  a  verb,  signifying 
to  labor  hard^  or  energize ;  and  the  idea  is,  "  that  the  earnest, 
energetic  prayer  of  a  righteous  man  availeth  much,  or  has 


OP     PRAYER.  367 

gieat  efficacy."  This  interpretation  is  sanctioned  by  Bloom- 
field  and  others ;  and,  doubtless,  conveys  the  true  import  of 
the  passage.  And  in  this  view,  it  has,  it  must  be  conceded, 
great  force. 

The  prayer  here  contemplated,  besides  being  offered — as 
all  prevalent  prayer  must  be — in  reliance  upon  the  merits  of 
Jesus  Christ,  and  in  submission  to  the  divine  will,  must,  also, 
be  offered  by  "  a  righteous  man :"  not  one  righteous  in  the 
absolute  sense — for  no  one  is  perfectly  holy — but  by  one  who 
is  truly  pious — a  sincere  lover  of  God.  And,  moreover,  it 
must  be  earnest,  energetic  prayer,  or  intensely  fervent.  Such 
prayer  is  declared  to  avail  much,  or  to  have  great  efficacy. 

Prayer  involves  the  idea  of  want  on  the  part  of  the  sup- 
pliant, and  supposes  abihty  to  supply  that  want  on  the  part  of 
him  to  whom  the  prayer  is  addressed.  "  It  is  the  preferring 
of  a  request  upon  the  one  side,  and  compliance  with  that 
request  on  the  other.  Man  applies :  God  complies.  Man 
asks  a  favor:  God  bestows  it."  Here  is  an  antecedent, 
which  is  prayer,  and  a  consequent,  viz :  "  The  fulfillment  of 
that  prayer,  in  virtue  of  a  mandate  from  heaven." 

And,  moreover,  prayer  proceeds  upon  the  ground  of  a  real 
influence,  or  motive-power,  upon  the  being  to  whom  it  is 
addressed.  The  child  asks  a  favor  of  a  parent ;  and,  by  so 
doing,  aims  and  expects  to  move  the  parent  to  grant  it.  And 
he  does  move  him.  Without  that  prayer,  he  would  not,  in 
a  supposable  case,  receive  the  favor  desired.  And,  moreover, 
the  very  importunity  of  the  child,  or  his  earnest,  energetic 
manner,  may  be  the  influential  cause  wherefore  the  parent 
bestows  it.  Man  asks  a  blessing  of  God  ;  and  the  object  of 
his  asking  is  to  move  or  influence  God  to  bestow  it.  And  he 
does  move  him.  "  We  hold,"  says  Dr.  Chalmers,  "  that 
there  is,  in  prayer,  a  real  interchange  between  earth  and 
heaven  ;  and  that,  for  the  requests  of  faith  and  piety,  which 
ascend  from  the  habitations  of  men  below,  there  do  come 
down  actual  returns  from  the  upper  sanctuary.    The  asking, 


368  BIBLE     HISTORY 

upon  the  one  side,  is  met  by  a  consent,  and  so  a  giving,  or 
performance,  upon  the  other." 

It  has  been  said,  indeed,  that  the  only  object  of  prayer  is 
"  to  discipline  the  affections  ;"  and  so  to  prepare  the  mind  to 
receive  and  appreciate  the  blessing  sought.  But  this  is  not 
true.  For,  if  prayer  be  designed  only  to  influence  the  heart 
of  him  who  prays,  why  did  Christ  spend  whole  nights  in 
prayer  ?  "  Being  perfect,  he  required  no  disciphne  of  the 
heart.  He  had  no  dross  to  consume,  by  holding  converse 
with  the  divine  mind."  But,  for  the  full  and  perfect  discharge 
of  the  solemn  and  responsible  duties  assigned  him,  he  needed 
the  aid  of  the  Father ;  and,  by  prayer,  he  sought  to  influence 
the  Father  to  bestow  that  aid.  And  he  did  so  influence  him. 
Nor  is  there  any  reason  to  suppose  that,  without  such  prayer 
on  the  part  of  Christ,  the  requisite  aid  would  have  been 
bestowed  by  the  Father.  "If  there  be  not  a  suasion,  or 
actual  influence,  exerted  by  prayer,  then,  indeed,"  as  Dr. 
Chalmers  remarks,  "does  there  he  a  hopeless  and  impassable 
barrier  between  us  and  Him  who  is  called  the  Father  of  our 
spirits." 

On  an  appeal  to  the  Scriptures,  are  not  these  views  sus- 
tained ?  Abraham  intercedes  for  Lot;  and  we  read:  "And 
God  remembered  Abraham,  and  sent  Lot  out  of  the  midst  of 
the  overthrow,  when  he  overthrew  the  cities  of  the  plain." 
God  remembered  Abraham's  'prayer^  or  intercession  for  Lot ; 
and,  by  that  prayer,  was  moved^  or  influenced,  to  send  Lot 
out.  God  said  to  Moses,  in  reference  to  the  children  of 
Israel,  who  had  murmured  and  rebelled :  "  Let  me  alone, 
that  I  may  destroy  this  people."  "  If  you  pray  for  them, 
my  hands  are  tied,"  as  an  old  divine  says:  "I  shall  not  be 
able  to  destroy  them."  And  again,  in  reference  to  the  same 
people,  God  says  :  "  Though  Moses  and  Samuel  stood  before 
me,  3^et  could  not  my  mind  be  towards  this  people  :"  i.e.  they 
could  not  influence  me  to  bless  them.  What  is  the  import 
of  these  passages,  if  prayer  has  no  power  over  God  to  influ- 


OP     PRAYER.  869 

ence  him  ?  Moreover,  what  doctrine  did  our  Savior  design 
to  inculcate  on  this  point,  when  he  uttered  the  parable  of  the 
unjust  judge?  The  judge,  a  wicked  and  unjust  man,  was 
moved  by  importunity;  he  was  influenced  to  avenge  the 
cause  of  the  widow,  because  she  continued  to  pray.  The 
friend  applied  to  for  bread,  (Luke  11,)  rose,  and  gave  to  his 
friend,  because  the  latter  continued  to  plead.  And  this  is  the 
true  import,  or  designed  inculcation,  of  the  passage :  "  The 
earnest,  energetic  prayer  of  a  righteous  man  has  great  effi- 
cacy ;"  it  has  strong  influence ;  it  is  a  cause^  operating  upon 
and  powerfully  inchning  the  divine  mind  to  grant  the  request. 

To  the  efficacy  of  specific  prayer,  an  objection  has  been 
made,  on  the  ground  of  the  "  unalterable  constancy  of  na- 
ture." To  this,  it  may  be  replied,  that,  granting  the  truth  of 
the  Scripture  history,  the  laws  of  nature  have,  in  past  ages, 
been  suspended,  or  reversed,  in  numerous  instances,  in  answer 
to  prayer.  The  apostle  James  cites  an  instance — that  of  Eli- 
jah— in  connection  with  the  passage  we  are  contemplating, 
in  proof  that  the  earnest,  energetic  prayer  of  a  righteous 
man  has  great  efficacy.  In  answer  to  the  prayer  of  that 
distinguished  prophet,  it  rained  not  on  a  portion  of  the  earth 
for  the  space  of  several  years. 

But  the  inquiry  is  both  natural  and  proper. — Is  miraculous 
interposition  to  be  expected,  in  answer  to  prayer,  at  the  present 
day?  We  cannot  say,  with  positive  assurance,  that  such 
interposition  never  occurs.  But  the  presumption  is,  that 
nature  proceeds  in  one  invariable  order ;  insomuch  that  the 
same  antecedents  are  followed  by  the  same  consequents. 
And  this  has  probably  been  true  since  the  beginning  of  the 
creation,  saving  the  well-accredited  miracles  of  the  Jew- 
ish and  Christian  dispensations.  "We  admit,"  says  Dr. 
Chalmers,  "  that  never,  in  our  whole  lives,  have  we  witnessed, 
as  the  effect  of  man's  prayer,  any  infringement  made  on  the 
known  laws  of  the  universe ;  or  that  nature,  by  receding 
from  her  constancy,  to  the  extent  that  we  have  discovered 


370  BIBLE     HISTORY 

it.  has  ever,  in  one  instance,  yielded  to  his  suppUcating  ciy. 
We  admit,  that,  by  no  importunity  from  the  voice  of  faith,  or 
from  any  number  or  combination  of  voices,  have  we  seen  an 
arrest,  or  a  shift,  laid  on  the  ascertained  courses,  whether  of 
the  material  or  the  mental  economy ;  or  a  single  fulfillment,  of 
any  sort,  brought  about  in  contravention  either  to  the  known 
properties  of  any  known  substances,  or  to  the  known  prin- 
ciples of  any  established  succession  in  the  history  of  nature. 
These  are  our  experiences." 

But,  if  so,  what  encouragement  have  we  to  pray  for 
blessings  which  involve,  or  seem  to  involve,  a  supernatural 
interposition  ?  For  instance,  suppose  a  valued  friend  is  sick, 
and  apparentlj'-  sinking  to  the  grave :  May  I  pray  for  the 
special  interposition  of  God?  May  I  pray  that  skill  may  be 
imparted  to  the  physician?  May  I  ask  God  to  direct  to 
such  remedies  as  he  will  bless  ? — that  he  will  give  efficacy 
to  the  means  of  cure  employed  ?  Such  prayers  are  oifered. 
But,  if  the  laws  of  nature  are  unchangeable — if  God  never 
specially  interposes — of  what  avail  is  such  prayer? 

Take  another  case :  A  widow,  standing  on  the  shore, 
sees  a  vessel — on  board  of  which  is  her  only  son,  and  her 
chief  earthly  dependence — on  the  point  of  foundering.  With- 
out the  special  interposition  of  God,  there  is  no  prospect  that 
she  can  long  survive.  Now,  has  that  widow — whom  we 
suppose  to  be  a  true  child  of  God — any  good  reason  to  be- 
lieve that  her  Heavenly  Father  will  answer  her  cry,  made  in 
this  day  of  her  trouble?  He  has  said:  ''Call  upon  me  in  the 
day  of  trouble,  and  I  will  answer  thee,  and  thou  shalt  glo- 
rify me."  But,  if  the  laws  of  nature  hold  on  with  a  uniform 
and  undeviating  constanc}^,  that  vessel  cannot  survive.  Sup- 
pose the  lone  widow,  in  the  midst  of  her  agony,  is  told,  by 
some  cold,  philosophic  objector,  that  the  laws  of  nature  never 
change.  Would  this  satisfy  her  ?  Would  this  prevent  her 
cries  to  the  Lord  of  winds  and  waves  ?  Cry  she  must,  and 
cry  she  would. 


OF      PRAYER.  371 

Now,  how  shall  we  meet  this  difficulty  ?  We  may  not 
deny  her  right  to  call ;  nor  may  we  deny  the  efficacy  of 
prayer.  The  objection  is  a  formidable  one.  But,  formidable 
as  it  is,  and  inexphcable  as  it  may  be,  no  good  man,  probably, 
was  ever  prevented,  in  a  single  instance,  from  praying,  on 
account  of  it.  God  has  authorized  and  encouraged  his 
children  to  pray ;  he  has  promised  to  hear  and  answer ;  and 
these  promises  and  assurances  should  dispel  all  gloomy 
doubts  and  fears.  God  has,  in  some  way,  provided  for  every 
supplication  which  shall  be  offered,  from  the  beginning  to  .the 
end  of  time ;  and  with  more  confidence  may  the  child  of 
God  look  for  a  favorable  answer  to  his  humble  and  fervent 
prayer,  than  the  husbandman  may  expect  a  crop  of  wheat 
or  corn,  after  all  proper  preparation  therefor. 

With  a  view,  however,  to  meet  the  philosophical  objection 
drawn  from  the  constancy  of  nature,  an  hypothesis  has  been 
framed  by  Dr.  Chalmers,  which  is  both  ingenious  and  plau- 
sible.    In  substance,  it  is  this : 

Every  event,  in  nature  or  history,  has  a  cause  in  some 
prior  event  which  went  before  it,  and  that. again  in  another; 
and  we  might  climb  our  ascending  way  from  cause  to  cause, 
till  the  investigation  has  been  carried  as  far  as  our  finite  powers 
permit.  But  the  progression,  or  causation,  stops  not  here. 
A.n  angel  could  carry  it  further :  Gabriel,  perhaps,  higher 
still.  But  of  these  remote  causes,  and  their  modes  of  suc- 
cession, we  can  positively  say  nothing.  For  aught  we  know, 
they  may  be  under  the  immediate  control  of  higher  beings  in 
the  universe ;  or,  like  the  upper  part  of  a  chain,  a  few  of 
whose  closing  links  are  all  that  are  visible  to  us,  they  may 
be  directly  appended  to  the  throne,  and  at  all  times  subject 
to  the  instant  pleasure  of  a  prayer-hearing  God.  And  it  may 
be,  by  a  responsive  touch  at  the  higher,  and  not  at  the  lower 
part  of  the  progression,  that  he  answers  our  prayers.  It  may 
be  not  by  an  act  of  intervention  among  those  near  and  visible 
causes,  where  intervention  would  be  a  miracle;  it  may  be  by 


S72  BIBLE     HISTORY 

an  unseen,  but  not  less  effectual  act  of  intervention,  among 
the  remote,  and,  therefore,  the  occult  causes,  that  he  adapts 
himself  to  the  various  wants,  and  meets  the  various  petitions 
of  his  children.  Let  us  illustrate  this  principle,  by  reference 
to  the  case  of  the  widow,  whose  son  is  in  peril.  She  prays 
for  the  rescue  of  her  child.  God  decides  that  her  prayer 
shall  be  answered ;  but  he  works  no  miracle.  How,  then, 
shall  it  be  done  ?  Now,  it  is  obvious  that  "  the  heat,  and  the 
vapor,  and  the  atmospherical  precipitates,  and  the  consequent 
moving  forces,"  are  all  subject  to  Him ;  and  a  slight  change 
of  temperature,  far  out  of  our  sight,  would  produce  a  change 
of  wind,  so  as  to  take  the  vessel — on  board  of  which  is  the 
widow's  son — off  from  the  shore ;  or  would  lull  the  tempest, 
and  smooth  the  waters,  by  which  the  peril  would,  in  a  single 
hour,  be  removed.  These  are  changes  which  come  to  us, 
so  far  as  we  can  see,  through  the  natural  operations  of  the 
laws  of  nature ;  and  they  are  changes  effected  in  answer  to 
that  woman's  prayer.  God  may  have  been  influenced  by 
her  cries,  in  this  way,  to  overrule  the  "  elemental  war,  and 
hush  into  silence  this  wild  frenzy  of  the  winds  and  waves." 
"And  so,"  says  Dr.  Chalmers,  "of  other  prayers.  It  is 
not  without  instrumentality,  but  by  means  of  it,  that  they 
are  answ^ered.  The  fulfillment  is  preceded  by  the  accus- 
tomed series  of  cause  and  effects,  and  proceeded  as  far  up- 
ward as  the  eye  of  man  can  trace  the  pedigree  of  sensible 
causation.  Were  it  by  a  break  any  where  in  the  traceable 
part  of  this  series,  that  the  prayer  w^as  answered,  then  its 
fulfillment  would  be  miraculous.  But,  without  a  miracle, 
the  prayer  is  answered  as  effectually.  Thus,  for  example, 
is  met  the  cry  of  a  people  under  famine  for  a  speedy  and 
plenteous  harvest.  Not  by  the  instant  appearance  of  the 
ripened  grain,  at  the  bidding  of  a  voice  from  heaven  ;  not 
preternaturally  cherished  into  maturity,  in  the  midst  of 
storms,  but  ushered  onwards  by  a  grateful  succession  of 
showers  and  sunshine."     "  The  intermediate  machinery  of 


OP     PK.AYER.  373 

nature  is  not  cast  aside,  but  pressed  into  the  service ;  and  the 
prayer  is  answered  by  a  secret  touch  from  the  finger  of  the 
Ahuighty,  which  sets  all  its  parts,  and  all  its  processes  a 
going." 

In  like  manner,  God  can  give  efficacy  to  medicines — in 
answer  to  prayer — which  shall  appear  to  us  to  fail  in,  and 
do  fall  in,  with  the  established  courses  of  nature.  "  We  ask 
the  guardians  of  our  health,"  inquires  the  writer  whom  we 
have  so  often  quoted,  "how  far,  upon  the  pathway  of  causa- 
tion, the  discoveries  of  medical  science  have  carried  them  ; 
and  whether,  above  and  bej'ond  their  farthest  look  into  the 
mysteries  of  our  framework,  there  are  not  higher  mysteries, 
where  a  God  may  work  in  secret,  and  the  hand  of  the 
Omnipotent  be  stretched  forth  to  heal  or  destroy?  It  is 
thence  he  may  answer  prayer.  It  is  from  this  summit  of 
ascendency,  he  may  direct  all  the  processes  of  the  human 
constitution,  yet  without  violating,  in  any  instance,  the  uni- 
formity of  the  few  last  and  visible  footsteps."  * 

The  author  of  the  "  Natural  History  of  Enthusiasm"  ad- 
vances a  still  different  hypothesis.  His  conception  is,  "that 
the  history  of  nature,  and  of  society,  is  made  up  of  innumer- 
able progressions,  in  lines  which  perpetually  cross  each 
other  ;  and  which,  at  their  point  of  intersectio?i,  receive  a  new 
direction,  in  virtue  of  the  lateral  impulse  that  has  come  upon 
them.  When  an  individual  receives  an  answer  to  his  prayer, 
the  interposition  may  be  made,  not  in  the  line  which  he  him- 
self is  describing,  but  in  one  of  those  which  are  to  meet  him 
on  his  path  ;  and  at  a  point,  therefore,  where  even,  though 
the  visible  constancy  of  nature  should  be  violated,  yet,  as 
being,  at  the  time,  beyond  the  sphere  of  his  observation,  it  is 
a  violation  not  visible  to  him."  He  says :  "  If  the  special 
intentions  of  Providence  towards  individuals  were  effected 
by  the  aid  of  supernatural  interpositions,  the  power  and 
presence  of  the  Supreme  Disposer  might,  indeed,  be  more 

•  Chalmers'  Works,  vol.  ii.  p..  314.   (Also,  Sermons,  vol.  i.  p.  352.) 

32 


374  BIBLE     HISTORY 

Strikingly  displayed,  but  his  skill  much  less.  And  herein, 
especially,  is  manifested  the  perfection  of  the  Divine  wisdom, 
that  the  most  surprising  conjunctions  of  events  are  brought 
about  by  the  simplest  means,  and  in  a  manner  that  is  per- 
fectly in  harmony  with  the  ordinary  course  of  human  affairs. 
This  is,  in  fact,  the  great  miracle  of  Providence — that  no 
miracles  are  needed  to  accomplish  its  purposes.  Countless 
series  of  events  are  traveling  on,  from  remote  quarters,  to* 
wards  the  same  point ;  and  each  series  moves  in  the  beaten 
track  of  ordinary  occurrences  ;  but  their  intersection,  at  the 
very  moment  in  which  they  meet,  shall  serve,  perhaps,  to 
give  a  new  direction  to  the  affairs  of  an  empire."* 

This  hypothesis  has  one  advantage,  Dr.  Chalmers  admits, 
over  the  one  which  he  has  advanced.  In  the  latter,  the 
interposition,  in  answ^er  to  prayer,  must,  in  some  instances, 
be  made  in  the  way  of  causation,  in  anticipation  of  that 
prayer.  But,  in  the  former,  it  might  be,  in  all  instances, 
"  both  after  the  prayer,  and  beyond  the  direct  cognizance  of 
the  supphant."  This  tallies  better  with  our  actual  expres- 
sion of  those  fulfillments,  by  which  rehef  is  often  made  to 
come  to  us  from  an  unexpected  quarter ;  and  also  with  such 
declarations  of  Holy  Writ  as,  '  God  being  a  very  present  help 
in  the  time  of  trouble.'  " 

To  the  believer  in  the  truth  of  God's  word,  however,  none 
of  these  hypotheses,  nor  any  others,  are  necessary,  either  for 
his  comfort  or  his  confidence.  As  to  the  mode  in  which  his 
Heavenly  Father  can  answer  his  praj^ers,  he  has  little  diffi- 
culty. That,  he  leaves  to  Him  who  cannot  be  at  a  loss  how 
to  fulfill  his  promises.  And  yet,  there  are  possibly  occasions 
when  he  may  find  these  suggestions  of  practical  importance. 
There  are  minds  which  affect  to  see  an  utter  incompatibility 
between  the  constancy  of  nature's  successions  and  the  effi- 
cacy of  prayer.  Now,  to  nullify  such  an  objection,  it  is 
sufficient,  on  the  part  of  the  believer,  to  be  able  to  show  one 

*  Natural  History  of  Enthusiasm,  p.  128. 


OF      PRAYER.  375 

possible  methodj  whereby  a  reconciliation  may  be  made 
between  this  doctrine  of  faith,  and  the  phenomena  of  experi- 
ence. It  is  not  necessary,  in  order  to  meet  the  cavils  of  the 
captious,  or  the  unbelief  of  the  skeptic,  that  he  proves  that 
this  or  that  hypothesis  is  true.  It  is  sufficient  that  he  points 
out  a  way  in  which  it  is  possible  for  God  to  answer  prayer, 
consistently  with  the  uniformity  or  unalterable  constancy  of 
nature.    • 

Such  armor,  the  believer  should  hold  in  readiness  to  put 
on,  if  occasion  requires.  But,  thanks  be  to  God,  while  there 
are  thousands  who  do  not,  in  feet,  pray,  there  are  few,  it  is 
believed — and  the  number  is,  we  trust,  diminishing — who 
neglect  the  duty  from  unbelief  in  its  efficacy.  But,  what- 
ever may  be  true  of  the  multitude,  the  children  of  God  have 
no  excuse — and  can  they  wish  one? — for  not  frequenting  a 
throne  of  grace.  Are  you,  child  of  God,  at  any  time, 
pressed  with  doubts,  fears,  difficulties'?  Yield  not  to  them! 
pray  on ! — pray  more !  You  may  not  comprehend  how  God 
can  answer  your  supplications ;  leave  that  to  him.  You 
may  marvel  how  a  feeble  worm  of  the  dust  should  think  to 
influence  the  mighty  Ruler  of  the  universe.  Well  may  you 
marvel!  But  it  is  true — quite  true — that  prayer  has  all  the 
purchase  upon  the  throne  which  is  ascribed  to  it  in  the  Word 
of  Inspiration.  It  has  accomplished  wonders  in  every  period 
of  the  world,  and  is  still,  as  it  always  has  been,  marvelous, 
most  marvelous,  as  we  concede  it  to  be — 

"  The  slender  nerve  that  moveth  the  muscles  of  Omnipotence." 


376  BIBLE     HISTORY 


CONCLUSION. 

And  now,  readers,  the  Bible  History  of  Prayer  is  before 
you.  And  I  ask,  is  there  one  example  noticed  in  these  pages, 
or  to  be  found  in  the  Bible  itself,  of  sincere,  humble,  impor- 
tunate prayer,  which  was  not  answered  ?  or  which  was  not 
answered  favorably?  Is  there,  among  the  thousand  pages 
of  that  Book,  which  speaks  of  God's  condescending  mercy 
to  man,  one  intimation  that  praying  breath  ever  was,  or  ever 
will  be,  spent  in  vain?  Our  History  begins  with  the  race, 
and  stretches  through  a  period  of  more  than  four  thousand 
years ;  and,  while  the  examples  are  numerous,  and  the  ex- 
hortations and  encouragements  to  this  duty  are  quite  as 
numerous,  there  is  not  one  solitary  intimation  that  the  prayer 
of  a  righteous  man  was  ever  rejected.  Good  men,  in  a  few 
instances,  have  been  forbidden  to  pray ;  but  it  was  in  refer- 
ence to  such  as  had  filled  up  the  measure  of  their  iniquities, 
and  for  whose  recovery  to  obedience  and  hoHness  no  further 
means  could  consistently  be  used. 

But,  to  yoy,j  a  throne  of  grace  presents  itself;  and,  before 
it,  you  are  invited  to  prostrate  yourselves,  and  to  seek  pardon, 
mercy,  eternal  life,  at  the  hands  of  a  gracious  God.  More 
than  this  :  you  may  ask  not  only  for  the  life  to  come,  but  for 
the  life  that  now  is — every  blessing  which  will  be  of  true 
and  permanent  value  to  you. 

Before  concluding,  the  author  wishes  the  privilege  of 
briefly  addressing  a  few  classes  -more  specifically,  and  of 
impressing  upon  them  the  importance  of  an  exercise,  which 
may  result  in  blessings  of  eternal  and  incomprehensible 
value. 

There  is  the  young  man^  whom  he  would  attract,  if  pos- 
sible, to  intercourse  and  communion  with  God.  And  yet,  he 
is  aware,  that,  of  all  persons,  young  men  are  probably  most 


OF     PRAYER.  377 

averse  to  prayer.  In  the  flush  of  heahh — amid  the  buoyancj' 
of  youthful  hopes — on  the  stream  of  earthly  pleasure,  gliding 
smoothly  and  joyfully,  they,  least  of  all,  feel  the  necessity 
of  such  a  resort.  Yet,  for  the  reason  that  this  necessity  is 
so  httle  felt,  the  influences  and  blessings  which  result  from 
prayer  are  the  more  important. 

Would  that  young  man,  who,  in  a  moment  of  temptation, 
put  his  hand  into  the  money-drawer  of  his  employer,  have 
done  so  unworthy  a  deed,  had  he,  that  morning,  prayed  ? 

Would  he  have  gone  forth  to  the  duelling-ground,  intent 
on  taking  the  hfe  of  a  fellow-mortal,  and  running  the  hazard 
of  pouring  anguish  into  the  bosom  of  a  fond  mother  and 
beloved  sisters,  besides  rushing  unbidden  into  the  presence  of 
a  holy  God,  had  he  first  bowed,  in  humility,  at  the  footstool 
of  sovereign  mercy  1 

Would  he  have  entered  the  "house"  which  "inclineth 
unto  death,"  or  communed  with  the  "stranger,"  whose  "paths 
inchne  unto  the  dead,"  had  he  hstened  to  the  monitory  voice 
of  wisdom,  given  in  answer  to  prayer  ?  "  None  that  go  in  to 
her,  return  again ;  neither  take  they  hold  of  the  paths  of 
life !" 

In  short,  what  youth  would  venture  to  the  theatre — to  the 
gambling  retreat — or  to  the  house  of  madness  and  inebria- 
tion— there  laying,  perhaps,  in  a  single  night,  the  foundation 
of  ruined  health  and  blasted  reputation,  had  he  sought  the 
paternal  care,  and  restraining  influence,  of  a  Heavenly  Fa- 
ther ?  Ah  me !  these  are  questions  which  are  too  often  put 
by  young  men  onlv  when  the  die  is  cast! — when  the  work 
of  ruin  is  accomphshed!  But  why  may  not  the  voice  of 
wisdom  be  heard  in  season  ?  Why  not,  my  young  friends, 
pursue  a  course  which  will  effectually  secure  you  against 
such  temptations? — against  the  wish  to  frequent  such  haunts 
as  have  led  thousands — as  firm  and  cautious  as  you  are — to 
all  the  wretchedness  of  blighted  prospects  here,  and  sealed 
their  doom  for  a  long  eternity  hereafter  ? 

32* 


378  BIBLE     HISTORY 

The  writer  is  acquainted  with  one  who  commenced  a  life 
of  prayer  at  an  early  age.  Has  he  lived  to  regret  it  ?  So 
far  from  this,  that  now,  when  the  shades  of  autumn  begin  to 
thicken  around  him,  if  on  one  habit  he  looks  with  approba- 
tion, it  is  this.  If,  from  one  duty  of  hfe  performed — though 
with  many  imperfections — he  anticipates  peace  and  joy,  in 
declining  years,  it  is  that  of  prayer.  One  purpose  of  his  life, 
the  Christian  poet  has  beautifully  expressed : 

In  every  joy  that  crowns  my  days— 

In  every  pain  I  bear 
My  heart  shall  find  delight  in  praise, 

Or  seek  relief  in  prayer. 

And,  to  the  young  man,  he  can  recommend  no  safer  line 
of  conduct ;  and  from  none,  he  is  sure,  will  flow  such  pure 
and  perennial  joy.  "  The  prayer  of  faith,"  says  Bishop 
Porteus,  "  moves  the  hand  of  Him  that  moveth  all  things." 
With  such  a  power  placed  at  our  disposal,  who  needs  to  be 
miserable  here  ?     Who  may  not  be  happy  hereafter  7 

In  urging  the  habit  of  prayer  upon  the  youthful  female, 
the  writer  feels,  that,  to  insure  success,  there  are  fewer  ob- 
stacles to  remove,  while  there  are  more  powerful  auxiliaries 
to  aid.  Her  heart  may,  indeed,  be  equally  destitute  of  the 
love  of  God ;  but  it  is  usually  less  callous,  having  been  less 
exposed  to  temptation,  and  less  conversant  with  the  various 
forms  of  vice.  Her  affections  are  more  easily  moved ;  her 
sensibihties  more  tender  and  delicate ;  her  apprehensions  of 
evil  more  real ;  and  her  need  of  care  and  protection  more 
urgent.  Woman  early  wishes  for  a  friend — a  shield — a  pro- 
tector ;  and  it  is  truly  pleasant  to  reflect,  that  so  many  do 
early  make  God  their  Father  and  Friend,  and  grow  up  in 
the  daily  practice  of  prayer  and  communion  with  him.  But, 
on  the  other  hand,  it  is  matter  of  painful  regret,  that  even  a 
single  one  should  decline  the  proffered  guardianship  of  a 
Being  who  is  better  able  than  all  others  to  provide  for  them 


OF     PRAYER.  379 

in  times  of  misfortune  and  adversity.  Few  sights  are  so 
painful  as  an  aged  female  v/ho  has  never  consecrated  her 
heart  to  God,  and  who  has  no  hour  in  which  to  retire  and 
hold  converse  with  thmgs  "  unseen  and  eternal."  On  the 
other  hand,  what  object  more  lovely  than  a  young  female, 
bending  in  all  the  ardor  of  her  affection,  and  with  the  purity 
of  a  sanctified  heart,  before  the  throne  of  God — first  yielding 
her  entire  self  to  Him,  and  then  imploring  blessings  upon  the 
earthly  objects  of  her  love  and  endearment.  One  such  child 
in  a  family  is  of  greater  value  than  scores  of  graceless  sons 
and  daughters  ;  and  to  the  eye  which  appreciates  moral 
loveliness,  is  of  greater  beauty  than  one  who,  without  her 
disposition,  sparkles  with  the  gems  of  Golconda, 

Let  us  take  an  example  :  and  let  those  whom  the  writer  is 
addressing,  gather  what  her  habits  were  who  set  the  example. 
That  example  is  worthy  of  imitation,  and  may  well  be  ex- 
tended to  the  more  ordinary  spheres  of  action,  in  which  they 
are  called  to  move. 

The  female  in  question  was  that  day  to  become  a  hride. 
A  party  of  interested  friends  had  early  assembled  at  the 
bridal  mansion,  to  prepare  the  drawing-room  with  appropriate 
decorations  for  the  approaching  happy  hour.  The  pleasant 
service  done,  they  retired,  happy  in  contributing  to  the  joy  of 
an  occasion  which,  while  it  would  take  from  them  one 
whom  they  loved,  would  unite  that  one  to  the  object  of  her 
highest  earthly  regard. 

All  had  retired  from  the  lovely  spot.  But  there  was  one 
friend — a  cousin — who,  a  short  time  after,  stole  gently  back, 
to  look  once  more  at  the  varied  beauty  of  the  room,  and  to 
indulge  by  herself  the  hopes  and  anticipations  of  an  affec- 
tionate heart,  for  the  future  happiness  of  her  friend.  She 
gently  opened  the  door,  and  was  about  to  enter,  when  she 
noticed  the  sofa  was  wheeled  round  to  the  precise  spot  where, 
that  evening,  the  happy  pair  were  to  exchange  their  solemn 
vows  ;  and  there  the  lovely  bride  was  kneeling,  so  absorbed 


380  BIBLE      HISTORY 

in  her  own  solemn  thoughts,  that  the  entrance  of  her  friend 
was  unnoticed.  The  friend  stood,  for  a  moment,  gazing  in 
rapt  admiration  at  the  scene.  She  longed  gently  to  approach, 
and  kneel  by  her  side ;  but  the  occasion  was  too  sacred  to 
admit  of  social  union,  and  she  retired. 

And  what,  so  solemn  and  absorbing,  was  occupying  the 
thoughts  of  this  happy  being  1  Was  it  the  anticipations  of 
earthly  felicity  that  had  brought  her  there  ?  Nothing  of  the 
kind !  Delighted  she  might  have  been— and  justly  was. 
But  she  had  one  duty  to  perform — a  high  and  holy  duty — 
ere  she  plighted  her  vows  to  the  object  of  her  earthly  affec- 
tions. There,  in  that  spot,  where  she  would  soon  stand  and 
surrender  her  earthlj^  all  to  her  husband,  she  would,  in 
solemn  and  devout  prayer,  first  consecrate  herself  to  the 
Lord.     The  prior  consecration  was  due  to  Him. 

I  know  not  of  an  earthly  scene  more  lovely,  or  of  an  im- 
mortal being,  in  similar  circumstances,  in  an  attitude  more 
becoming.  And  I  am  sure,  that,  if  her  intended  husband 
had  himself  the  love  of  God  reigning  in  his  heart,  and  could 
he  have  seen  her  there — whatever  he  might  have  thought  of 
her  before — his  love  would  have  been  more  pure  and  intense. 

What  a  beautiful  example  for  the  imitation  of  every  youth- 
ful female!  Not  merely  when  about  to  be  led  to  the  hyme- 
nial  altar ;  but  at  other  times,  and  on  occasions,  and  in  cir- 
cumstances more  common.  That  heart  of  yours,  my  young 
friend,  belongs  to  God ;  that  eye  should  be  directed  to  His 
glories,  as  they  shine  forth  from  His  word  and  works ;  and  ^ 
that  tongue  should  daily  be  employed  in  prayer  and  praise. 
I  know  not  the  subsequent  history  of  that  lovely  bride — the 
beautiful  incident  in  whose  life  I  have  related — but  I  am  sure 
she  never  repented  of  that  prayer — of  that  dedication  of  her- 
self to  God  on  the  morning  of  her  espousals.  I  know  not 
that  she  escaped  sorrow — for  earthly  sorrow  is  sometimes 
the  lot  of  the  friends  of  God — but  I  know  he  would  not 
forget  the  kindness  of  her  youth.     He  would  not  forsake 


OP     PRAYER.  381 

her.  She  might  bury  husband — children — friends;  she 
might  suffer  from  sickness — poverty — persecution ;  but,  in 
no  hour,  would  her  Heavenly  Father  forsake  her ;  he  would 
guide  her  by  his  counsel,  and  afterwards  receive  her  to 
glory.  Youthful  females !  would  you  lay  the  foundation  of 
future  peace — would  you  provide  against  the  reverses  of 
fortune — would  you  have  a  Friend  and  Protector  through 
this  world  of  vicissitude — would  you  have  consolation  in  the 
darkest  night  of  adversity  which  may  set  in  upon  you  ;  and, 
more  than  all,  would  you,  at  length,  be  presented  faultless 
before  the  presence  of  the  Divine  Glory,  with  exceeding 
joy? — consecrate  yourselves  to  God,  and  hve  thereafter  a  life 
of  prayer. 

There  is  a  third  class,  whose  attention  to  the  duty  of 
prayer  would  seem  so  natural,  as  to  render  any  observations, 
at  least  by  way  of  urgency,  entirely  superfluous.  We  refer 
to  parents. 

"  The  world,"  says  a  writer,  "  does  not  furnish  a  single 
prospect  so  beautiful,  so  lovely,  to  the  eye  of  virtuous  con- 
templat'on,  as  a  family  assembled  in  the  morning  for  their 
affectionate  devotions :  combining  the  two  most  charming 
among  all  the  exercises  of  the  human  heart — piety  to  God, 
their  common  Parent,  and  tenderness  to  each  other.  No 
priest,  no  minister,  is  so  venerable  as  a  father.  No  congre 
gation  so  dear  and  tenderly  beloved  as  a  wife  and  children ; 
and  no  oblations  are  offered  with  the  same  union,  interest, 
and  delight,  as  those  of  a  pious  and  affectionate  household." 
Nor  can  it  be  without  its  benign  influence  upon  children 
who  are  not  pious.  They  may  not,  indeed,  be  sensibly 
impressed  at  the  time  ;  they  may  leave  the  parental  roof  for 
other  residences  and  other  employments ;  but  they  will  not 
be  likely  to  lose  the  recollection  of  the  altar  at  home.  No! 
Should  they  wander  to  the  ends  of  the  earth ;  should  they 
settle  in  some  wild  of  the  far-distant  West,  or  bend  their 
course  to  the  furthest  East,  the  image  of  a  father,  bowing, 


382  BIBLE     HISTORY 

bending  at  the  throne  of  grace,  will  recur  to  their  thoughts ; 
his  tears,  his  devout  aspirations  for  the  welfare  of  their  souls, 
can  scarcely  fail  to  lead  them  to  efforts  for  their  own  salva- 
tion. The  parent,  who  humbly,  daily,  and  fervently  prays 
in  his  family,  has  reason  to-anticipate  the  blessing  of  God 
upon  his  children.  Bat  he  who  neglects  so  obvious  a  duty, 
and  such  a  means  of  salvation,  ought  not  to  pretend  that  he 
has  any  real  love  for  them.  What  reason  has  he  to  hope 
that  his  offspring  will  pursue  the  path  of  true  wisdom  when 
he  neglects  it  ? — or,  will  they  invoke  the  favor  and  grace  of 
God  upon  themselves,  when  he  does  not  do  it  for  them? 

^wi^  family  prayer  is  not  the  only  duty  of  the  parent ;  to 
that,  he  should  add,  daily,  fervent  and  importunate  prayer  in 
the  closet.  There  may  be  parents  who  satisfy  themselves 
with  the  former ;  but,  generally,  those  who  maintain  family 
religion,  will,  also,  it  is  believed,  be  true  to  their  secret  devo- 
tions. For  his  personal  holiness  and  growth  in  grace — for 
his  comfort  in  communion  with  God — secret  praj'^er  is  indis- 
pensible.  Nor  will  the  parent,  who  thus  prizes  the  privilege 
for  himself,  think  less  of  it  in  reference  to  his  children.  In 
the  solitude  and  secrecy  of  his  chamber,  he  can  pour  out  his 
heart  with  a  fullness  and  fervor  which  might  seem  extrava- 
gant in  the  family.  Has  he  anxieties — fears — sorrows  ? — he 
can  pour  them  into  a  bosom  which  has  higher,  and  more 
sympathizing  parental  feelings  than  his  own.  There  he  may 
wrestle — agonize ; — there,  with  a  holy  pathos,  such  as  finds 
birth  only  in  the  parental  heart,  and  is  uttered  only  by  pa- 
rental Hps,  he  may  cast  his  children  on  the  Lord,  and  claim 
for  them  the  blessings  guaranteed  in  that  covenant  which 
can  never  fail. 

Instances  are  not  wanting,  in  more  modern  times,  of  the 
efficacy  of  prayer  for  children  by  parents.  Two  are,  at  this 
moment,  before  the  writer  : 

The  daughter  of  a  pious  father  and  mother,  in  Philadel- 
phia, in  opposition  to  their  wishes,  accepted  an  invitation  to 


OP     PRAYER.  383 

attend  a  ball,  some  twenty  miles  in  the  country.  Alive  to 
her  danger,  thus  at  a  distance  from  them,  and  under  the 
mfluence  of  ungodly  companions,  they  determined  to  spend 
the  night  in  prayer  on  her  behalf  On  the  termination  of  the 
festivities,  she  returned  to  her  lodgings,  and  retired  to  rest. 
But  God  met  her  in  the  slumbers  of  the  night.  From  a 
dream,  full  of  horror,  she  awoke,  agitated  and  alarmed. 
The  prospect  of  a  miserable  eternity  was  presented  to  her, 
and,  durmg  her  broken  slumbers,  so  pressed  upon  her,  that, 
at  length,  her  sleep  was  wholly  interrupted.  Strong  convic- 
tion of  sin  now  succeeded  thoughtless  gayety  ;  and,  early  in 
the  morning,  she  took  the  stage,  and  returned  home.  Here 
she  soon  experienced  a  happy  change,  and  united  with  her 
parents  in  praising  the  Lord  for  redeeming  mercy. 

The  second  instance  was,  perhaps,  still  more  remarkable. 
A  gentleman  of  Boston,  had  an  impenitent  son  in  Vermont, 
for  whose  salvation  he  felt  extremely  anxious ;  and,  calling 
on  some  brethren  of  the  Church,  made  known  to  them  his 
feehngs,  and  requested  them  to  go  with  him,  and  pray  that 
his  son  might  be  converted  to  God.  Not  long  after,  the  son 
knocked  at  his  father's  door.  The  father  opened  the  door ; 
and  the  son,  on  seeing  him,  exclaimed,  weeping,  "I  have 
come  to  see  you,  that  you  might  rejoice  with  me  for  what 
the  Lord  hath  done  for  my  soul."  His  father  inquired  at 
what  time  his  mind  was  first  arrested.  He  replied,  on  such 
an  evening,  about  eight  o'clock.  His  father  remembered 
that  it  was  the  same  time  at  which  he  and  his  brethren  were 
engaged  in  prayer  for  his  son.* 

Are  such  instances  rare  ?  But  would  they  be  rare,  were 
parents  as  faithful  and  as  earnest  as  the  interests  of  their 
children  demand  ? — or,  as  a  kind  and  covenant-keeping  God 
permits  and  encourages  ?  Why,  if  prayer  be  ever  answered, 
may  it  not,  at  least  in  some  instances,  be  answered  immedi- 
ately? 

•  Christian  Spectator,  vol.  iv.  p.  273. 


384  BIBLE     HISTORY,  &:C. 

Need  it  here  be  added,  that  Christians  should  pray  1  The 
question  ought  not,  perhaps,  even  to  be  raised.  A  Christian 
not  pray !  He  that  never  prays,  is  not  and  cannot  be  a 
Christian  ;  nor  has  he  more  than  a  miserable  foundation  for 
a  hope  who  does  not  pray  habitually. 

The  grand  difference  between  Christians  is,  doubtless,  to 
be  traced  to  prayer.  I  will  not  say  to  the  amount  of  time 
spent  in  this  service  ;  although  this  is  probably  true ;  but  to 
the  fidelity  with  which  the  duty  is  performed.  The  most 
eminent  saints,  probably,  pray  the  most ;  certainly,  with  the 
most  faith,  fervor,  and  importunity. 

But  these  are  not  all.  There  is  one  truth  connected  with 
prayer,  the  importance  of  which  language  can  scarcely 
express,  and  which  the  author  would,  if  possible,  engrave  oil 
the  tablet  of  every  Christian's  heart.  TJtat  if  he  would  be 
heard  and  answered^  he  must  live  in  consistency  with  his  sup- 
plications. This  is  a  fundamental  truth,  v/hich  the  word  of 
God  and  all  experience  confirm.  And  this  great  truth,  the 
author  would  stereotype  on  this  concluding  page,  for  it  is 
cardinal — it  is  vital — we  must  act  consistently  with  our 
supphcations. 

Thus  living,  and  thus  acting,  children  of  God,  and  only  by 
so  living  and  so  acting,  will  you  find  verified,  in  your  own 
happy  and  delightful  experience,  that  beautiful  declaration  o* 
the  poet,  with  a  recital  of  which,  the  author  began  these 
pages,  and  with  a  repetition  of  which,  he  concludes  them ; 

Prayer,  ardent,  opens  heaven ;  lets  down  a  stream 
Of  glory  on  the  consecrated  hour 
Of  man,  in  audience  with  the  Deity. 


THE   END. 


Princeton  Theological  Semlnary-Speer  Library 


1    1012  01021   6127 


